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THE  RIGHT  HON.  SIR  JOHN  H.  KENNAWAY,  Bart.,  C.B.,  M.P. 
President  of    the   Society. 


THE 


HISTORY 


OF   THE 


LONDON  SOCIETY  FOR  PROMOTING 

CHRISTIANITY  AMONGST  THE  JEWS, 


From  18O9  to  19O8 


BY    THE 

REV.     W.     T.     GIDNEY,     M.A., 

Secretary  of  the  Society. 
Author  of  Missions  to  Jews ;  Sites  and  Scenes,  At  Home  and  Abroad,  &c.,  &c. 


took  Uoiun  from  &l)p  Jjoln  habitation,  front  f)cafccn,  anto  fclcss  ®ljp  people  Israel. 

DEUT.  xxvi.  15. 


LONDON : 

LONDON   SOCIETY   FOR   PROMOTING   CHRISTIANITY  AMONGST 

THE    JEWS, 
16,    LINCOLN'S    INN    FIELDS,    W.C. 

—  A 

1908 

[All  rights  reserred.~\ 


LONDON: 

PRINTED   BY  THE  OPERATIVE  JEWISH   CONVERTS'    INSTITUTION, 
PALESTINE  HOUSE,  BODNEY  ROAD,  HACKNEY,  N.E. 


To 

THE  MOST  REVEREND 
RANDALL      THOMAS 

LORD  ARCHBISHOP  OF  CANTERBURY 
PRIMATE  OF  ALL  ENGLAND 

AND 
PATRON  OF  THE  SOCIETY 

THIS  VOLUME  IS 
BY  His  GRACE'S  PERMISSION 

MOST    RESPECTFULLY 
DEDICATED 


PREFACE     BY     THE     PRESIDENT 
OF     THE     SOCIETY. 

THE  Story  of  One  Hundred  Years  of  effort  and  blessing 
is  necessary  for  the  due  celebration  of  our  Centenary. 
We  are  already  largely  in  Mr.  Gidney's  debt  for  his  most 
instructive  and  telling  handbooks  on  the  Jewish  Question. 
He  has  earned  by  this  History  a  fresh  and  lasting  claim 
upon  our  gratitude. 

It  is  a  good  thing  to  pause  and  consider  at  a  time  like 
this  the  rock  whence  we  were  hewn  and  the  stones  of  which 
our  Society  has  been  built  up ;  to  praise  our  great  men 
and  the  fathers  who  begat  us ;  and  above  all  to  thank 
Almighty  God  who  put  it  into  the  hearts  of  Lewis  Way 
and  others  at  a  time  when  the  Churches  were  dead,  or 
only  beginning  to  shew  small  signs  of  returning  life,  to 
sound  a  watchman's  cry,  and  remind  Christians  of  their 
debt  to  the  Jew  and  their  responsibility  on  his  behalf. 

We  have  much  to  be  thankful  for,  a  goodly  inheritance 
of  tradition,  experience,  encouragement  and  success. 

By  our  Hospitals,  our  Industrial  Homes,  our  Mission 
Schools,  our  Palestine  Exhibitions,  we  have  exercised 
influence  not  to  be  tested  by  statistics  or  results.  We 
have  translated  for  the  Jew  the  New  Testament  into  Hebrew 
and  Yiddish.  \Ve  have  placed  in  his  hands  a  million 
copies,  or  portions,  of  the  Old  and  New  Testaments  in 
various  languages.  We  have  given  him  the  Church  of 
England  Liturgy  in  Hebrew. 

With  regard  to  missionary  work,  I  believe  I  am  well 
within  the  mark  in  saying  that  from  one  hundred  and  fifty 
to  two  hundred  converted  Jews,  or  sons  of  such,  are  ordained 


Viii.  PREFACE 

clergymen  in  our  Church.  It  is  even  asserted  that  as 
each  Lord's  Day  comes  round  the  Gospel  is  proclaimed 
in  more  than  six  hundred  pulpits  of  Europe  by  Jewish 
lips. 

More  remarkable  perhaps  than  everything  else  is  the 
evidence  of  the  changed  attitude  of  the  Jews  toward  Our 
Lord.  No  longer  is  He  denounced  and  cursed  as  an 
impostor,  but  He  is  held  up  by  the  thoughtful  among 
them  as  one  of  the  highest  types  of  humanity,  an  inspiring 
ideal  of  matchless  beauty — a  reformer  before  His  time  ;  and 
as  the  only  mortal  whose  death  was  more  effective  than 
His  life. 

We  are  thankful  indeed  for  this,  but  we  cannot  stay  or 
rest  content  with  anything  less  than  their  acknowledgment, 
in  the  words  of  Lord  Beaconsfield,  "  That  Jesus  of  Nazareth, 
the  Incarnate  Son  of  God,  is  the  Eternal  Glory  of  the 
Jewish  race." 

For  that  we  labour.  It  will  be  our  highest  happiness 
if  it  be  given  us  to  help  to  bring  it  about  and  to  light  such 
a  candle  in  Jerusalem  as,  by  God's  blessing,  shall  never 
be  put  out. 

JOHN    H.   KEN N AWAY, 

President. 
ESCOT, 

July  29^/2,  1908. 


AUTHOR'S     PREFACE. 

IN  sending  forth  this  volume  to  the  Christian  public,  I  may 
be  permitted  to  say  a  few  words  by  way  of  preface  about  its 
occasion,  scope,  and  character. 

The  London  Society  for  Promoting  Christianity  amongst 
the  Jews  entered  upon  its  One  Hundredth  Year  on  February 
1 5th,  1908,  having  been  founded  on  the  same  date  in  1809. 
The  celebration  of  a  Centenary  demands  an  historical  account 
which  shall  gather  up  the  records  and  lessons  of  the  past 
in  a  form  which  may  be  helpful  in  the  future.  For,  the 
future  of  the  Society  depends,  in  large  measure,  upon  the 
use  that  is  made  of  the  experience  gained  in  what  is 
acknowledged  on  all  hands  to  be  a  most  difficult  branch  of 
the  missionary  work  of  the  Church  of  Christ.  Archbishop 
Benson,  speaking  for  the  Society  at  one  of  its  Annual  Meet 
ings,  said  :  "  You  have  a  very  difficult  work  in  hand.  But  that 
is  not  a  discouragement.  It  has  in  all  ages  been  an  encour 
agement  to  Christian  hearts.  All  the  work  of  the  Church  is 
difficult,  and  you  have  chosen  a  particular  corner  of  the  vine 
yard  which  demands  the  utmost  exertion,  the  utmost  faith 
and  prayer." 

The  readers  of  this  History  must  not  expect  to  learn 
of  large  numbers  of  converts  gathered  in  at  one  time,  but 
rather  of  one  here  and  another  there.  Whatever  the  results 
are,  they  are  narrated  with  profound  thankfulness  to 
Almighty  God,  for  what  He  has  graciously  permitted  His 
servants  to  achieve  by  the  power  of  the  Holy  Spirit,  and, 
it  is  believed,  they  will  prove  a  source  of  encouragement 
to  those  who  are,  or  may  be,  engaged  in  this  work.  The 
failures  and  mistakes  of  those  who  have  crone  before — due  to 


x.  AUTHOR'S    PREFACE 

the  weakness  of  mortal  nature,  and  to  circumstances  over  which 
they  had  no  control,  or  were  not  wise  enough  to  turn  to  good 
account — have  not  been  concealed  or  minimized.  To  have 
done  this  would  have  been  to  destroy  the  value  of  the  History 
as  a  guide  for  the  years  to  come. 

This  History  is  primarily  a  record  of  the  missionary  opera 
tions  of  the  Society  ;  but,  inasmuch  as  a  Society  is  composed 
of  individual  members,  a  great  deal  has  been  written  about 
the  personnel  of  the  Society,  that  is,  of  those  of  its  members 
who  have  had  a  share,  either  in  shaping  its  policy,  or  in 
carrying  it  out. 

Apart  from  the  first  two  Introductory  Chapters,  the  History 
itself  is  divided  into  ten  Periods  of  unequal  length.  In 
some  Periods  the  division  may  be  thought  to  be  more 
or  less  arbitrary  ;  but  I  believe  the  best  arrangement  has 
been  made  for  a  clear  and  comprehensive  grasp  of  the  subject. 
Each  of  the  first  two  Periods  occupies  only  one  chapter.  In 
the  subsequent  Periods,  the  first  chapter  deals  with  the 
Society  at  headquarters,  its  policy,  management  and  personnel. 
Most  of  the  other  chapters  deal  with  its  missionary  operations 
in  various  parts  of  the  world. 

The  materials  at  my  disposal  have  been  of  many  various 
kinds.  I  have,  of  course,  read  and  digested  the  Annual  Reports 
of  the  Society,  its  periodicals,  magazines  and  other  publica 
tions  since  the  year  1809.  I  have  also  made  use  of  matter 
published  some  years  ago  in  my  Sites  and  Scenes  (2  vols.)  and 
At  Home  and  Abroad.  In  most  instances  the  references  to 
quotations  are  given,  but  not  in  every  case,  in  order  to  avoid 
cumbering  the  pages  with  too  many  foot-notes.  The  minutes 
of  Committee  since  the  beginning  have  been  studied,  and 
I  have  gleaned  from  them  many  interesting  facts  which  could 
not  have  found  their  way  into  the  publications  of  the  Society 
at  the  time,  but  which  may  now  be  stated,  without  any  fear 


AUTHOR'S    PREFACE  xi. 

of  serious  consequences.  This  volume  might  thus,  from  the 
wealth  of  materials,  have  easily  grown  to  unmanageable  pro 
portions.  Many  incidents  have  been  omitted.  Condensation 
has  been  imperative.  In  some  cases  the  history  of  a  year,  or 
of  several  years,  has  been  condensed  into  a  short  paragraph, 
or  even  into  a  single  line.  But  it  is  believed  that  no 
important  event  relating  to  the  Society  and  its  work  has 
been  left  out. 

The  collection  of  materials  for  this  History  has  necessitated 
reference  to  many  other  authorities  and  books  useful  for  the 
purpose.  When  quotations  have  been  made  from  these,  due 
acknowledgment  is  made  in  the  foot-notes. 

Dr.  Eugene  Stock  in  his  most  interesting  History  of  the 
Church  Missionary  Society  has  noted  nearly  all  that  need 
be  said  about  the  circumstances  of  the  times  in  which  the 
various  Missionary  Societies  were  founded.  There  is  nothing 
to  glean  where  Dr.  Stock's  rake  has  been  over  the  ground. 
I  have  also  found  in  his  book  useful  information  about 
some  members  of  the  Society,  who  were  also  identified  with 
the  C.M.S. 

My  respectful  thanks  are  due  to  his  Grace  the  Archbishop 
of  Canterbury,  the  Patron  of  the  Society,  for  his  kind 
and  courteous  permission  to  dedicate  this  History  to  him, 
and  also  to  the  esteemed  President  of  the  Society,  Sir  John 
H.  Kennaway,  for  the  Preface  which  he  has  kindly  written. 

I  desire  also  to  express  my  thanks  to  the  Trustees  of  the 
National  Portrait  Gallery  for  their  kind  permission  to 
reproduce  the  portrait  of  H.R.H.  the  Duke  of  Kent. 

My  heartiest  thanks  are  given  to  my  friend  and  fellow 
undergraduate  of  far  distant  Cambridge  days,  the  Rev.  A. 
Lukyn  Williams,  Vicar  of  Guilden  Morden,  and  Examining 
Chaplain  to  the  Bishop  of  Durham,  for  his  kindness  in  revising 
the  proofs  and  making  many  suggestions.  I  wish  also  to 


xii.  AUTHOR'S    PREFACE 

thank  with  equal  cordiality  the  following,  all  of  whom  were 
able,  from  their  position,  to  give  me  valuable  advice,  namely, 
the  Rev.  F.  L.  Denman,  my  esteemed  colleague  and  fellow- 
worker  at  head-quarters  ;  the  Rev.  A.  Bernstein,  the  oldest 
ordained  Hebrew  Christian  missionary  ;  the  Rev.  C.  S. 
Painter,  the  senior  Organizing  Secretary  ;  and  Mr.  H.  J. 
Bentall,  Chief  Clerk  in  the  Society's  House,  who,  being 
keeper  of  the  records,  was  able  to  assist  me  materially.  I 
desire  also  to  express  my  indebtedness  to  the  Operative  Jewish 
Converts'  Institution  for  the  very  able  way  in  which  this 
volume  has  been  printed  and  bound.  The  unfailing  attention 
of  the  printing  overseer,  Mr.  \Y.  Mason,  to  my  wishes, 
deserves  special  mention. 

Finally,  I  wish  to  say  that,  whilst  for  the  facts  and  events 
narrated  in  this  volume  the  Society's  history  is  responsible, 
for  any  opinions  and  views  expressed  thereon  the  respon 
sibility  rests  with  myself  alone.  These  I  have  ventured  to 
make  after  an  official  connexion  with  the  Society  of  over 
twenty-six  years — just  more  than  one  quarter  of  its  existence. 

The  volume  has  been  prepared  in  the  midst  of  numerous 
secretarial  duties,  none  of  which  could  be  neglected.  Com 
menced  on  May  29th,  1907,  nearly  a  year  and  a  half  ago,  it  has 
made  heavy  demands  upon  my  time  and  strength.  When 
often  feeling  the  weight  of  the  burden  laid  upon  me  by  the 
Committee,  who  honoured  me  with  the  task  of  its  production, 
I  have  been  consoled  by  the  hope  that  my  labours  ma}-  not 
be  in  vain. 

I  now  send  the  book  forth  with  the  earnest  prayer  that  it 
may  be  of  benefit  to  the  cause,  and  of  use  to  all  those  who  are 
interested  in  the  missionary  work  of  our  Church  amongst 
the  Jews. 

YV.  T.  G. 
September  gf/i,  1908. 


CONTENTS. 


INTRODUCTORY. 


CHAPTER  I. 

EARLY    EFFORTS   TO    EVANGELIZE   THE   JEWS. 

PAGE 

Two  necessary  preliminaries — The  Days  of  our  Lord  and  His  Apostles — 
The  Post- Apostolic  Age — Hebrew  Christian  Bishops  of  Jerusalem — Justin 
Martyr — Hegesippus — Ariston  of  Pella — Origen — Tertullian — Epiphanius — 
From  the  Sixth  Century  to  the  Reformation— Raymond  Martin  and  his  Pugio 
Fidei— Julian  of  Toledo  and  others — Nicolas  de  Lyra — Paul  of  Bu*gos — The 
Reformation — Reuchlin — Luther — Tremellius — Efforts  in  the  Seventeenth 
and  Eighteenth  Centuries — Institutum  Judaicum  founded  by  Callenberg — 
S.P.  C.K.  efforts — Bishop  Porteus  of  London — Bishop  Home  of  Norwich — - 
A  missionary  era — The  Nineteenth  Century  ...  ...  ...  ...  ...  3 


CHAPTER  II. 

HISTORY   OF   THE  JEWS    IN    ENGLAND. 

British  Christianity  and  St.  Augustine — The  Settlement  of  Jews — Roman 
times — Saxon  times — The  Conquest — Jews  in  Stamford,  Oxford  and 
London— William  II.  and  the  rabbis— Henry  I.  and  Stephen — "  Blood 
Accusation  " — St.  Bernard  of  Clairvaux — The  Angevin  Kings — Jews  of 
Lincoln  and  York — "Ivanhoe" — John  and  Abraham  of  Bristol — Henry  III. — 
The  "  Domus  Conversorum" — Expulsion  in  reign  of  Edward  I. — Succeeding 
400  years — Menasseh  ben  Israel  and  Cromwell — Under  the  Stuarts — Georgian 
and  Victorian  eras — The  present  London  Jewry  :  status,  numbers,  language 
and  religion  ...  ...  ...  ...  ...  ...  ...  ...  ...  ...  r 


xiv.  CONTENTS 

FIRST   PERIOD,    1809-1815. 
THE  SIX  YEARS. 

CHAPTER  III. 

FORMATION"   OF   THE   SOCIETY. 

FACE 

Preceding  Events — T-  S.  C.  F.  Frey  and  the  London  Missionary  Society — 
Separate  Organization  needed — Precursor  of  the  Society— Lectures  to  Jews 
in  Burj-  Street — Actual  Foundation  of  the  Society  in  1809 — "  Utopian 
Expectations" — Reasons  for  Undenominational  Basis — Honorary  Officers  — 
Committee—  H.R.H.  Duke  of  Kent,  first  Patron — Lord  Barham  elected 
President — Vice-Presidents — Corresponding  Members  —  Country  Directors — 
Rules — Secretaries — Trustees — Treasurers — Physicians — Scope  of  Work — 
Sermons  in  Spitalfields — Lectures  in  Ely  Place — Schools  and  Industrial 
Institutions — Magazines  and  Library — "  Palestine  Place''  acquired — Opening 
of  the  Episcopal  Jews'  Chapel — Baptisms — Anniversary  Sermons — Thomas 
Scott — Meetings — Associations — Deputational  Expenses — Difficulties  of  the 
Dual  Basis — Theological  Differences — Financial  Position — Separation — Sir 
Thomas  Baring,  President — Munificence  of  Lewis  Way — Increased  clerical 
support  33 


5ECOND  PERIOD,    1815-1819. 

THE     RECONSTRUCTED    SOCIETY. 

CHAPTER  IV. 

RECONSTRUCTION    ON    CHURCH    LINES. 

Increase  of  Church  support — Episcopal  Patronage — New  order  of  Vice- 
Patrons — Trustees — The  numbering  of  the  Reports — Revised  Rules — 
Reduced  Committee — The  Grants — Honorary  Life  Members — Charles 
Simeon — Treasurers— Production  of  the  New  Testament  in  Hebrew — Other 
works— Spirit  of  enquiry  amongst  Jews  on  the  Continent — Ambitious  plans- 
Faith  in  their  accomplishment — The  Jewish  Expositor  ?cc\&  Jewish  Records — 
Missionary  Work  in  London— Lewis  Way  visits  Holland,  Germany,  and 
Russia— Missions  contemplated— School  Work— Secretariat— Annual  Sermons 
and  Meetings— Hopeful  prospects— New  Associations— Friendliness  of  the 
Church  Missionary  Society — Committee  of  Correspondence— Society's  first 
House — Mrs.  Adams'  History  ofthejcivs  ...  ...  ••• 


CONTENTS  xv. 

THIRD  PERIOD,   1820-1829. 

EXTENSION. 

CHAPTER  V. 

HOME   MATTERS,    FINANCIAL   AND    MISSIONARY. 

PAGE 

Expansion  hoped  for — New  Associations — England,  Scotland,  Ireland, 
Guernsey — Stationary  Income — Paid  help  necessary — Visitor  of  Associa 
tions — Patronage — Honorary  Life  Governors — Committee  and  Trustees — 
Secretariat — Annual  Sermons  and  Meetings — Publications — Dissatisfaction 
with  Prophetical  views  —Home  Missions — London — Schools — Society's  Heb 
rew  Old  Testament — Criticisms  on  the  Hebrew  New  Testament — Lectures — 
Appeal  by  Dr.  Wolff  tojews — The  Provinces — Parochial  Clergy  exhorted  by  the 
Committee — -Training  of  Missionaries — The  Seminary — Students — Operative 
Jewish  Converts'  Institution — Mistakes  and  attacks — Judgment  of  contem 
poraries — Infirmities  of  Committees  ...  ....  ...  ...  ...  ...  65 

CHAPTER    VI. 

HOLLAND  :    THE    FIRST    FOREIGN    STATION. 

Jews  of  Holland — Visit  of  Lewis  Way  and  Solomon — Enquiries  by  Charles 
Simeon — Mission  established  at  Amsterdam — Thelwall  and  Simon  the  first 
missionaries — Notable  Converts — Isaac  da  Costa — Dr.  Abraham  Capadose — 
Joseph  Wolff  visits  Holland  -Converts  at  Dus.selthal — Other  missionaries  ...  81 

CHAPTER    VII. 

ISRAEL   IN     RUSSIA. 

Jews  of  Central  Europe — A  Great  Problem — Old  Kingdom  of  Poland — 
History  of  the  Jews  there — "  Privileges  of  Boleslaus  " — Russian  Conquest — 
Jews  in  Russia  Proper — Peter  the  Great  admits  them — Pale  of  Jewish 
Settlement — Jewish  jargons — Yiddish — Population  ...  ...  ...  ...  89 

CHAPTER    VIII. 

THE   RUSSIAN   POLAND   MISSION. 

Origin  of  the  Mission — Emperor  Alexander  I.  and  Lewis  Way — His 
Majesty's  letter  to  the  local  authorities — Prince  Galitzin — Solomon,  Nitschke 
and  Moritz,  the  first  missionaries — New  Testament  in  jargon — Warsaw  to  be 
the  station— Alexander  McCaul — F.  W.  Becker — Widespread  distribution  of 
the  New  Testament — Difficulties  overcome — Wendt  and  Hoff — Services— 
Wermelskirch  and  J.  C.  Reichardt — "The  Polish  Jerusalem" — Petrikau — 
Concessions  by  Nicholas  I. — Growing  work — Old  Testament  in  jargon — 
Independent  Testimony — Baptisms — Operative  Institution — Additional  mis 
sionaries — Lublin  a  mission  station  ...  ...  ...  ...  ...  ...  95 


xvi.  CONTENTS 

CHAPTER    IX. 

THE    GREAT    PIONEER    MISSIONARY. 

PAGE 

Joseph  Wolff— Birth  and  parentage— Early  life  and  baptism— Introduction 
to  the  Society — Proceeds  to  Gibraltar,  Malta,  and  the  East— At  Alexandria 
and  Cairo-  -Jerusalem — Syria — Cairo  again — Second  visit  to  Jerusalem -- 
Meeting  with  Way — Way's  description  of  him — Damascus — Aleppo 
again— Across  the  Euphrates— Orfa— Mardin— Mosul— Bagdad—  Bussorah— 
Jacobites — The  "Patriarch  Job" — Wolff's  influence  on  the  future  of  the 
Society  101 

CHAPTER  X. 

INDIA. 

Beni-Israel— Dr.  Claudius  Buchanan— Jewish  Translation  of  the  New 
Testament — Jacob  Levi — Michael  Sargon — Corresponding  Committee  at 
Madras — Schools  at  Cochin  and  Bombay— Wolff  in  Cochin — White  and  Black 
Jews — Beni-Israel  of  Poonah —Wolff  visits  Bombay  and  Calcutta  ...  ...  112 

CHAPTER    XI. 

JERUSALEM — "THE   CITY    OF   THE   GREAT   KING." 

An  early  station — The  Mother  City  of  the  Jews — Population — Establish 
ment  of  the  Mission — Tschoudy — Lewis  Way's  efforts — Wolffs  visit — W.  B. 
Lewis— Dr.  George  Dalton  first  Medical  Missionary — Nicolayson — Visits  to 
the  North  — Return  to  Jerusalem — Obliged  to  retire—  Third  visit  of  Wolff  ...  117 

CHAPTER  XII. 

A    BATCH    OK    GERMAN    STATIONS. 

German  Empire — History  of  Jews — Crusaders — Moses  Mendelssohn — 
Berlin  Mission — Professor  Tholuck — The  Rhine  Provinces  occupied  — 
Frankfort-on-the-Main — J.  D.  Marc — J.  Stockfeld — P.  Treschow — Saxony — 
Dresden— J.  P.  Goldberg — Leipzig — Breslau — Duchy  of  Posen — McCaul  and 
Becker  visit  Posen — Bergfeldt  and  Wermelskirch  stationed  there— Princess 
Radzivil— Baltic  Provinces — Wendt  and  Hoff  at  Konigsberg — Ayerst  and 
Alexander  at  Danzig— Dr.  Gerlach  at  Thorn — Hamburg — Efforts  of  Esdras 
Edzard -J.  C.  Moritz  123 

CHAPTER    XIII. 

FRANCE,    SWITZERLAND,    SWEDEN,    DENMARK    AND   SPAIN. 

Jews  in  France — Alsace  and  Lorraine — Strasburg — Revs.  J.  J.  Banga  and 
P.  J.  Oster — Metz — Switzerland — Sweden — Denmark — J.  C.  Moritz — Tews 
in  Spain— Their  "  Golden  Age  " — Wolff  at  Gibraltar — Rev.  Charles  Neat  and 
Dr.  George  Clarke— Mediterranean  Mission — Dr.  Ewald  at  Lisbon  ...  ...  134 


XV11. 

FOURTH  PERIOD,    1830-1840. 
CLOSING  YEARS  OF  THE  FIRST  GENERATION. 

CHAPTER  XIV. 

THE    HOME   PERSONNEL   OF   THE   SOCIETY. 

PAGE 

Notable  years  in  the  history  of  England — The  Society's  youth — Obstacles 
and  encouragements — Total  Jewish  population — Circulation  of  the  Scriptures — 
Hebrew  Christian  congregations— A  wise  resolve — Monthly  Intelligence — 
Jewish  Intelligence — Patrons  and  Vice-Patrons — John  Labouchere,  Trea 
surer — Committee  and  Trustees — Society's  Bankers — Death  of  Basil  Woodd 
and  C.  S.  Hawtrey — Secretariat  — Death  of  William  Wilberforce,  Isaac 
Saunders,  Charles  Simeon,  and  Lewis  Way — Literary  activity — Old  Testament 
in  Viddish — New  Testament  in  Hebrew— Liturgy  in  Hebrew — Its  use  at 
various  stations  of  the  Society — Reopening  of  Seminary — Anniversary  Sermons 
and  Meetings — Exeter  Hall — Annual  Breakfast — Speech  by  Wolff— Circum 
stances  attending  his  severance  from  the  Society — Other  important  speeches...  143 

CHAPTER  XV. 

AGGRESSIVE   ERA   IX   THE   HOME   MISSIONS. 

Systematic  work  in  London — J.  C.  Reichardt — Michael  Solomon  Alexander 
— Mission  House  opened — Aldermanbury  Conferences — Old  Paths  and 
Dr.  McCaul — Aaron  Saul — Services  in  Hebrew  established — Baptisms 
and  results — Jews  in  the  Provinces — Liverpool  as  a  station —  H.  S.  Joseph — 
J.  G.  Lazarus  ...  ...  ...  ...  ...  ...  ...  ...  ...  158 

CHAPTER  XVI. 
THE   CONTINENTAL   STATIONS. 

Revolutions  of  1830 — -Poland — Work  interrupted  and  restored — Nine  mis 
sionaries  at  work — Results — Jews  in  Austria  and  Galicia — Mission  established 
at  Cracow — Dr.  Gerlach — T.  Hiscock — Bellson — Davenport  — Holland — 
German  stations — Berlin  and  McCaul — W.  Ayerst — C.  Becker— Frankfort- 
on-the-Main — Moritz — Missionaries  at  Breslau — Moritz,  Neumann  and  Hell- 
muth  —  Petri,  O'Neill  and  West  at  Hamburg — Other  stations  in  Germany — 
French  Jews  after  the  Revolution — Oster  at  Marseilles — Jewish  visitors  from 
Morocco — Oster  removes  to  Metz — J.  A.  Hausmeister — Switzerland  repeatedly 
visited— Sweden  also — Testimony  of  Professor  Tholuck  to  progress  of  Jewish 
missions  ...  ...  ...  ...  ...  ...  ...  ...  ...  ...  162 

CHAPTER  XVII. 

MISSIONS    IN   THE   OTTOMAN    EMPIRE — CONSTANTINOPLE     AND    SMYRNA. 

Ottoman  Empire — Sephardim — Constantinople — Salonica — A  false  Messiah 
— Religious  movement  amongst  Jews  of  the  Capital — Jacob  Levi  the 
first  victim — Mission  opened — Rev.  S.  Farman — "John  Baptist" — School 
and  medical  work — Death  of  Farman — Schwartz — Mission  suspended- 
Asiatic  Turkey — The  Seven  Churches — Smyrna — Earlier  history  —Lewis  and 
Wolff  there — Lewis  appointed — In  bonds  for  the  Gospel — "John  Baptist" 
again — Deputation  from  the  Church  of  Scotland  ...  ...  ...  ...  171 


xviii.  CONTENTS 

CHAPTER  XVIII. 

PERMANENT   ESTABLISHMENT   OF   THE  JERUSALEM    MISSION. 

PAGE. 

Nicolayson  makes  further  attempts  to  settle  in  Palestine — Farman  and 
Caiman — Troubles  occasioned  by  Mehemet  Ali — Appeal  for  a  church — Funds 
and  plans — More  missionaries — Daily  Hebrew  service — Purchase  of  a  site — 
Medical  work — Plans  for  a  hospital — First  baptisms — Building  operations 
commenced,  suspended  and  renewed  ...  ..  ...  ...  ...  ...  178 

CHAPTER  XIX. 

ARABIA    VISITED    BY    DR.    WOLFF. 

Pioneer  work — Necessity  and  advantages — Arabia — Provinces  and  people — 
Jews  of  Yemen — Wolffs  and  Stern's  descriptions — Introduction  of  Christ 
ianity — The  Koran  or  the  Sword — Jewish  victims— Conquests  of  Islam — 
Wolff  in  Yemen — His  preaching — Baptisms  ...  ...  ...  ..  ...  182 

CHAPTER  XX. 

THE   BARBARY    STATES. 

Ancient  Kingdom  of  Barbary — Tripoli — Tunis — Algeria  and  Morocco — 
Pioneer  work  in  Tripoli  and  Tunis  by  Nicolayson  and  Farman — Visit  to 
Algiers. —  Ewald  also  goes  there — Tunis  Mission  established  by  Ewald — 
Successful  beginning — "  In  labours  more  abundant  " — Missionary  journeys — 
Great  desire  for  the  Bible — Visible  effects  of  the  work — Other  agents — 
Mission  suspended  ...  ...  ...  ...  ...  ...  ...  ...  ...  1 88 

CHAPTER  XXI. 

WOLFF'S  VISITS  TO  JEWS  IN  CENTRAL  ASIA. 

Jewish  Communities — Turkestan — Dr.  Wolff  at  Sarakhs,  Mervand  Khiva — 
Jews  of  Balkh  and  Afghanistan — Wolff  at  Bokhara  in  1832 — Again  in 
1846 — His  strange  welcome — Jews  and  the  Ameer — His  opinion  of  \Volff  ...  196 

FIFTH  PERIOD,    1841-1849. 
UNDER     EPISCOPAL     PATRONAGE. 

CHAPTER  XXII. 

EPISCOPAL    PATRONAGE   AND   THE  JERUSALEM    BISHOPRIC. 

Necessity  for  Episcopal  Patronage — Patron  and  Vice-Patrons — History  of 
the  Jerusalem  Bishopric  movement — Frederick  William  IV.  -  Chevalier 
Bunsen— The  Society  leads  the  way — Trustees— Selection  of  a  Bishop  — 
Michael  S.  Alexander — His  previous  career  as  rabbi — Baptism  and 
Ordination — Consecration — His  farewell  sermon  and  departure — Deputation  to 
King  of  Prussia— W.  E.  Gladstone— Death  of  the  Patron  and  the  President- 
Archbishop  of  Canterbury,  the  new  Patron — Lord  Ashley  President — Annual 
Sermons— By  the  Patron,  Bishop  Blomfield  and  Bishop  Wilberforce— Other 
preachers— Annual  meetings  and  speakers— Vice-Patrons— Vice-Presidents— 
Committee — Trustees — Secretariat — Establishment  of  other  Jewish  Missionary 


CONTENTS  xix. 

CHAPTER  XXIII. 

THE   METROPOLIS,    PROVINCES   AND   SPECIAL   FUNDS. 

PAGE 

Hebrew  Christian  Community — Services — German  lecture — Additional 
missionaries — Hebrew  College  under  McCaul  and  his  successors — Jubilee  of 
the  C.M.S. — Baptisms — Rev.  J.  B.  Cartwright — Results — Palmy  days  of  the 
Mission — Provinces — Efforts  on  behalf  of  Jewesses — Mrs.  Hiscock — Fund  for 
Widows  and  Disabled  Missionaries — Temporal  Relief — Rule  iv. — Special 
Funds 215 

CHAPTER   XXIV. 

THE   EUROPEAN   MISSIONS. 

Holland  Mission  re-opened — Rev.  C.  W.  H.  Pauli — Zion's  Chapel — Nether 
lands'  Auxiliary — Saul  at  Brussels — Poland  Mission — Rabbi  Schwartzenberg — 
A  rich  and  boundless  field — Warsaw  and  other  stations — Posen — Sowing  the 
seed — Mission  Schools — Changes  in  staff — Hiscock,  C.  J.  Behrens  and  Hoff 
at  Cracow — Pauli  at  Berlin — Rev.  R.  Bellson  and  others — McCaul's 
visit — Many  Jewish  Christians — Rev.  B.  W.  Wright — Revolutions  of  1848  — 
Dr.  Biesenthal — His  Early  Ages  of  the  Christian  Church — Frankfort-on-the- 
Main — Rev.  J.  Stockfeld  in  Lower  Rhine  district — Baltic  Provinces — 
Bergfeldt  and  the  Scriptures—  Roumania — Early  days  of  the  Mission — Pieritz — 
Mayers  and  Sander — Spanish  Peninsula — Salonica  ...  ...  ...  ...  220 

CHAPTER  XXV. 

FIRST   FEW  YEARS  OF  THE   BISHOPRIC   IN   JERUSALEM     AND  CONSECRATION 
OF   CHRIST  CHURCH. 

Previous  difficulties  and  hindrances — Consummation  beyond  expectation — 
Letter  Commendatory  to  Greek  Patriarch — Entry  of  the  Bishop  into  the 
City — His  first  services — Revival  in  the  work — Hebrew  Christian  staff — 
Building  of  Church  and  Hospital — Three  Jerusalem  rabbis — Hebrew  College — 
House  of  Industry — Miss  Cook's  Munificence — Enquirers'  Home — Influx 
of  Jews — Lyons  family— Bible  Depot — Opening  of  Hospital — Death  of 
Bishop  Alexander — Funeral  services— A  grand  Testimony — Bishop  Gobat 
succeeds — Diocesan  Schools — Society's  Schools  projected — Consecration  of 
Christ  Church — Description  of  Services  ...  ...  ...  ...  ...  ...  232 

CHAPTER  XXVI. 

OTHER   STATIONS    IN   THE    HOLY    LAND. 

Jaffa — Depot  opened — Dr.  Kiel  as  medical  missionary — Hebron  an  outpost 
of  Jerusalem  Mission — Visits  of  Bishop  Alexander,  Ewald  and  Veitch — 
Kerns  attempts  to  occupy  it — Visited  by  Lord  and  Tymmim  from  Safed — Work 
in  Galilee — Tiberias — Safed — Sternchuss  and  A.  J.  Behrens  appointed — 
Mission  House  purchased — Dr.  Kiel  as  medical  missionary — -Jewish  hostility — 
Work  interrupted— Recommenced  by  Lord — Fanaticism — J.  Cohen — -Encour 
aging  work — Wide  distribution  of  literature — Ewald  visits  Safed  ...  ...  246 

A      #    # 


XX.  CONTENTS 

CHAPTER   XXVII. 

ASIATIC   AND   AFRICAN    MISSIONS. 

PAGE 

Smyrna— John  Cohen,  Markheim  and  Solbe — Progress — Fire  and  pesti 
lence — Syria — Damascus — "Blood  Accusation" — Visited  by  missionaries — • 
Tartakover  and  Winbolt  at  Beyrout — Dr.  Kerns  at  Aleppo — Chaldtea — Murray 
Vicars  and  Stern  at  Bagdad — Excommunication — Wide-spread  results  of  the 
work — Persia  occupied  for  a  time— Egypt — Lauria  and  Goldberg — Cholera 
ravages — Bishop  Gobat  visits  Cairo — Levi  at  Mogador,  Tangier  and  Oran  ...  252 

SIXTH  PERIOD,   1850-1859. 

ENDING     WITH    THE    JUBILEE. 

CHAPTER      XXVIII. 
THE  SOCIETY'S  HOME  AFFAIRS. 

An  important  Period — Many  new  stations — Income  increasing — Da  Costa's 
Israel  and  the  Gentiles  and  Stern's  Wanderings  in  the  East — Patronage — 
Trustees — Committee — Secretariat — Annual  Sermons  and  Meetings — The 
President — Three  notable  speeches,  by  Henry  Venn,  Stern,  and  Dr.  Fry  of 
Hobart  Town — Revival  of  the  Annual  Breakfast — Death  of  Grimshawe — New 
Honorary  Life  Governors — Death  of  E.  Bickersteth — Story  about  him  and 
Simeon — Miss  Jane  Cook  and  her  benefactions — Death  of  Lord  Bexley,  J.  S. 
C.  F.  Frey,  W.  Pym,  Haldane  Stewart,  Sir  Robert  Inglis,  Sir  George  Rose, 
W.  Grane,  Thomas  Fancourt,  Miss  Sarah  Hooper,  Miss  C.  Cooper,  Dr. 
Neander  and  others — Society's  present  House,  16,  Lincoln's  Inn  Fields— 
Missionaries  sent  out  during  the  Period  ...  ...  ...  ...  ...  ...  267 

CHAPTER  XXIX. 

THE   WESTERN    MISSION    FIELD. 

London — Dr.  Ewald's  appointment — "Wanderers'  Home'' — Converts — 
Cartwright  and  missionaries — Miss  Sarah  Hooper — Parochial  Missions — 
Hirsch  at  Liverpool — Lazarus,  Hershon  and  Niirnberg  at  Manchester — 
Sternchuss,  Hodges  and  Klcinhenn  at  Bristol  and  in  the  West  of  England — 
Amsterdam — Many  Hebrew  Christians — Sir  Moses  Salvador — Russian  Poland 
Mission — Crimean  War  and  suspension  of  the  work — Ineffectual  efforts  to 
re-open — Otremba  at  Cracow — Death  of  E.  Blum — Graf  at  Posen  ...  ...  279 

CHAPTER  XXX. 

THE   WESTERN    MISSION    FIELD — (continued}. 

Bellson  and  Biesenthal  at  Berlin — Hartmann  occupies  Breslau— Lange, 
Zuckertort  and  A.  I.  Behrens — Poper's  work  at  Frankfort-on-the-Main — Large 
number  of  converts — Rhine  Provinces — Hausmeister  at  Strasburg — Hechler 
and  Schlochow  at  Colmar  and  Miilhausen — Work  in  Southern  States  of 
Germany — Markheim  at  Paris — F.  W.  Becker  and  West  at  Hamburg — 
Kb'nigsberg,  Danzig  and  Stettin — Moritz  at  Gothenburg — •"  Kametz-Cross  " 
agitation — Adriatic  Missions — Wright  at  Trieste — Kleinhenn  goes  to 
Bucharest — Salonica  and  Constantinople — Lord.  Goldberg,  Stern,  and  New 
man  ...  ...  ...  ...  ...  ...  ...  ...  ...  ...  ...  287 


CONTENTS  xxi. 

CHAPTER  XXXI. 

THE    EASTERN    MISSION    FIELD. 

PAGE 

Jerusalem  again — Nicolayson  and  staff — His  death  and  successor — 
Death  of  Miss  Cooper — Her  Jewesses'  Institution  becomes  the  property  of  the 
Society— Boys'  School — Safed — Daniel  obliged  to  leave — Smyrna — Bagdad — 
Operative  Institution — J.  H.  Brtihl  joins  Stern — Arrival  of  Eppstein— Stern 
and  Briihl  visit  Persia — Stern's  journey  through  Arabia  ...  ...  ...  296 

•  CHAPTER  XXXII. 

THE   SOUTHERN   SHORES  OF  THE   MEDITERRANEAN. 

Lauria  and  Reichardt  at  Cairo — Page  at  Tunis — Markheim  at  Oran — His 
successful  missionary  journeys  in  Algeria — Ginsburg  at  Constantine — Mark 
heim  in  Morocco.  ...  ...  ...  ...  ...  ...  ...  ...  ...  305 

CHAPTER  XXXIII. 

THE  JUBILEE. 

Preliminary  announcements — Celebrations  in  London — Great  Commemora 
tion  Meeting — Bishop  of  Carlisle  on  the  principles  of  the  Society — Its  open 
constitution — Dallas — T.  R.  Birks — Edward  Hoare — Jubilee  Sermon  by  Dr. 
Marsh — Celebrations  in  the  Provinces — Closing  Meeting— Jubilee  Funds — 
Receipts  and  disposal — Special  publications  ...  ...  ...  ...  ...311 


SEVENTH  PERIOD,   1860=1874. 

ADVANCE. 

CHAPTER  XXXIV. 

ADMINISTRATIVE    MATTERS. 

A  long  Period — Important  events  in  the  history  of  the  world  affecting  the 
Society — Abyssinian  Expedition — "Alliance  Israelite  Universelle" — Number 
of  Jewish  Missionary  Societies — Wolverhampton  and  Brighton  Church  Con 
gresses — Exploratory  missionary  journeys — Deputation  to  Canada — Missionary 
work  in  New  York — Day  of  Intercession  for  Foreign  Missions  appointed— 
Jewish  Missionary  Conference  at  Clifton — Appointment  of  missionaries — 
Archbishop  Longley,  Patron — Vice-Patrons — Vice-Presidents — Trustees- 
Honorary  Life  Governors — Committee— Anniversary  Sermons  and  Meetings — 
Death  of  the  Revs.  G.  Solbe,  H.  Crawford,  Dr.  McCaul,  A.  S.  Thelwall, 
Dr.  Marsh,  J.  J.  Reynolds,  Dr.  Wolff  and  other  former  missionaries  and 
friends — Resignation  of  Goodhart — The  Secretariat — Death  of  Captain 
Layard — Association  Secretaries — Periodicals  of  the  Society — Hebrew  New 
Testament — Halsted's  Our  Missions  ... 


xxii.  CONTENTS 

CHAPTER  XXXV. 

THE   HOME   MISSION   AGAIN. 

PAGE 

Dr.  Ewald's  labours — Death  of  Cartwright— Isaac  Brock  appointed 
Chaplain — Succeeded  by  W.  Warren — Death  of  Ewald — Appointment  of 
H.  A.  Stern — Services  and  Meetings — Work  for  Jewesses  by  Mrs.  Reynolds- 
Death  of  J.  C.  Reichardt— The  Provinces — Training  of  students  340 

CHAPTER  XXXVI. 

MISSIONS   IN   PROTESTANT   EUROPE. 

Territorial  disposition  of  Jews — Work  in  Holland — Death  of  Isaac  da  Costa — 
Pauli  and  Adler— Berlin  Mission— Schulze  and  Bellson— Christ  Church 
built — Paulus  Cassel — De  le  Roi  at  Breslau — Biesenthal  at  Leipzig — Professor 
Delitzsch —  Graf  at  Posen  —  Rhine  district  —  Frankfort-on-the-Main — Dr. 
Poper's  work — A.  C.  Adler — Baltic  Provinces — E.  M.  Tartakover,  G.  H. 
Handler,  J.  Skolkowski  and  others — Hamburg— Death  of  F.  W.  Becker — 
Appointment  of  S.  T.  Bachert  ...  ...  ...  ...  ...  ...  ...  345 

CHAPTER  XXXVII. 

MISSIONS    IN    ROMAN   CATHOLIC    EUROPE. 

Three  new  stations — Work  at  Cracow — Lemberg — Briihl  and  Lotka — 
Hefter  at  Buda-Pesth — Handler  at  Prague — Vienna— Ayerst's  visit — Brtihl  at 
Vienna — Markheim  and  Frankel  at  Paris — International  Exhibition  of  1867 — 
Burnet — Fall  of  Napoleon  III. — -Siege  of  Paris — Markheim  in  Spain — 
Opening  of  Rome  Mission — Pope  Pius  IX. — Proselytism — Burtchaell — 
Lauria  at  Turin  and  Leghorn — Cotter  at  Modena,  Milan  and  Trieste — 
Markheim  at  Nice — Ancona  ...  ...  ...  ...  ...  ...  ...  353 

CHAPTER  XXXVIII. 

MISSIONS   IN    MOHAMMEDAN  EUROPE. 

Barclay  and  Stern  at  Constantinople — Dr.  Leitner — Newman  and 
Zabanski — Baptisms — "Children's  Jubilee  Memorial" — Large  number  of 
Scholars — Home  for  Jewesses  ...  ...  ...  ...  ...  ...  ...  363 

CHAPTER  XXXIX. 

THE   ABYSSINIA    MISSION. 

Its  thrilling  interest — Falashas — Their  origin — Gobat  and  Kugler,  C.M.S. 
missionaries — Gobat's  missionary  party— Flad's  third  visit— His  letter  and  the 
Society — Stern  sent  to  explore — Joined  by  Flad  and  Bronkhorst — Return  and 
speech  of  Stern — WorK  carried  on  by  Flad  and  Bronkhorst — First  converts — 
Stern's  return  to  Abyssinia — Results  of  the  work — Imprisonment — The  captive 
missionaries — English  Expeditionary  Force — Battle  of  Magdala — Release, 
return  home  and  rejoicings — Native  missionaries  at  work — Flad  visits  the 
frontier — better  from  Beroo— T  raining  missionaries  for  the  work — Arrival  in 
Abyssinia  366 


CONTENTS  xxiii. 

CHAPTER  XL. 

WORK    IN  JERUSALEM,    AND   THE   EAST. 

PAGE 

Death  of  Dr.  Macgowan — Succeeded  by  Dr.  Chaplin — Joseph  Barclay  as 
head  of  the  Mission — Other  workers — Russian  buildings — Visit  of  the  Prince 
of  Wales — Also  of  the  Crown  Prince  of  Prussia — James  Neil  succeeds  Barclay — 
Extensive  erection  of  buildings — Death  of  P.  II.  Stern — Safed  and  Tiberias 
visited — Damascus  also — Frankel  appointed — Book  depot  opened — Rabbinical 
opposition— Progress — Grants  to  British  Syrian  schools — Missionary  visits — 
M.  Rosenthal— J.  B.  Goldberg  at  Smyrna — Convert  cast  into  prison — J.  M. 
Eppstein's  arrival — Baptisms — Developments — Chapel,  Dispensary,  etc. — Ten 
years'  busy  work — Bagdad — Bnihl  at  Bombay — Dispensary  at  Bagdad- — 
Closing  of  station — Results  diiect  and  indirect  ...  ...  ...  ...  ...  376 

CHAPTER  XLI. 

WITH    ISRAEL    IN    EGYPT   AND   NORTH   AFRICA. 

Reichardt  at  Cairo — Schools  and  circulation  of  the  Scriptures — B.  W. 
Wright  succeeds — Mission  given  up,  but  revisited — Reichardt  at  Alexandria — 
Missionary  placards  issued — Fenner  at  Tunis — Gaining  the  ear  of  the  Jews — 
Ten  laborious  years  and  early  death — Ginsburg  at  Constantine — He  visits  the 
Sahara  and  other  places — His  good  work  at  Algiers — Home  for  Enquirers — 
Church  erected — Morocco  visited  by  Ginsburg — Also  by  Sir  Moses  Montefiore  387 


EIGHTH  PERIOD,   1875=1890. 
DEPRESSION. 

CHAPTER   XLII. 

THE   SOCIETY   AT   HOME. 

Our  longest  Period — Re-opening  of  Russia  Mission — Funds — Largest 
income — Subsequent  depression — Wars  in  Eastern  Europe — "The  Jewish 
Question  " — Refugees  from  Russia  in  Palestine — Special  Funds — Jubilee  of 
Queen  Victoria  Fund — Boards  of  Missions — Oxford,  Swansea,  Leicester  and 
Derby  Church  Congresses — Conferences  at  Southport  and  London — 
Patronage — Committee— Death  of  the  Patron  and  Vice- Patron — Death  of  the 
President,  Lord  Shaftesbury — Sir  John  H.  Kennaway  elected  President- 
Death  of  nine  members  of  Committee — Death  of  Dean  McNeile,  A.  M.  Myers, 
William  Ayerst,  Miss  Rebecca  Porter,  R.  Bellson,  J.  B.  Goldberg,  C.  L. 
Lai'.ria,  H.  Markheim,  Dr.  Edersheim,  Henry  Hall-Houghton,  the  Earl  of 
Beaconsfield,  Sir  Moses  Montefiore  and  Franz  Delitzsch — Annual  Sermons 
and  Meetings — Speeches  of  Archbishop  Benson  and  Bishop  Temple — Secre 
tariat — Magazines — Four  new  Jewish  Missionary  Societies  ...  ...  ...  39- 


xxiv.  CONTENTS 

CHAPTER  XLIII. 

"FIGHTINGS   AND   FEARS   WITHIN,    WITHOUT." 

I'AGE 

The  Irish  Controversy — Mr.  B.  Bradley's  fateful  visit  to  Devonshire — "  The 
Oaks  of  a  la  Ronde  " — Action  by  Committee— Rev.  Ralph  W.  Harden  and 
his  pamphlets — Rev.  W.  Fleming  as  Secretary — Weak  spots  exposed — Con 
ferences  and  result — Anglican  Jerusalem  Bishopric  revived — Grant  from 
Society  toward  it — Archdeacon  Blyth  appointed — Dissatisfaction— Com 
mittee's  Statement— The  President's  speech — Bishop  Blyth — His  fund  and 
Anglican  College  ...  ...  ...  ...  ...  ...  ...  ...  ...  416 

CHAPTER  XLIV. 

WORK    IN    GREAT    BRITAIN    AND    IRELAND. 

Stern  in  London — Aided  by  M.  Wolkenberg — Division  of  labour — 
Dr.  H.  S.  Roberts — Rev.  J.  B.  Barraclough— "  Prayer  Union  for  Israel  "- 
Degree  of  D.D.  conferred  upon  Stern — His  death— Memorial  Fund— 
J.  M.  Eppstein  succeeds  him — Mrs.  Reynolds  and  Miss  L.  J.  Barlee — Revs. 
W.  Warren  and  H.  Symmons — Missionary  Colleges — Parochial  grants — 
Operative  Jewish  Converts'  Institution — Missions  in  the  Provinces — 
Manchester — Liverpool — Birmingham — Leeds — Hull — Many  other  towns 
visited — Work  in  Dublin...  ...  ...  ...  ...  ...  ...  ...  423 

CHAPTER  XLV. 

IN   WESTERN   EUROPE. 

New  grouping  of  stations — Four  Jewish  sects — Orthodox,  Reform, 
Chassidim  and  Karaites — Adler  in  Holland — Jews  of  France — Mamlock's 
efforts  in  Paris  and  other  towns — Marseilles — Dr.  Cassel  at  Berlin — His  great 
work — Three  German  Emperors  and  the  Society — "  Institutum  Judaicum  " 
founded  by  Professor  Strack  at  Berlin — Ilartmann  and  de  le  Roi  at  Breslau — 
"  Instituta  Judaica  " — A.  C.  F.  W.  Becker — Dibre  Eineth — Baptisms — 
German  stations  surrendered — Retirement  and  death  of  Dr.  Biesenthal — 
Handler  at  Leipzig — Hefter's  work  at  Frankfort-on-the-Main — Succeeded  by 
Bernstein — Antiquities  of  Worms — Rhine  District  and  Baltic  Provinces— 
Bachert  at  Hamburg— Home  supported  by  Irish  Auxiliary — Amongst  the 
emigrants  ...  ...  ...  ...  ...  ...  ...  ...  ...  ...  430 

CHAPTER  XI.VI. 

IN   THE   GHETTOS   OF   CENTRAL    EUROPE. 

Re-opening  of  Warsaw  Mission — Visit  of  Rev.  F.  Smith  to  St.  Petersburg — 
Appointment  of  Dr.  Ellis — His  vigorous  work — Towns  visited — Faltin  at 
Kischineff— Zuckertort  at  Posen — Succeeded  by  Lotka — Rappoport,  Handier 
and  Pick  at  Cracow — Galicia — Lotka,  Herz,  and  Rosenstrauch  at  Lemberg — 
A.  I.  Behrens  and  Hiindler  at  Vienna  ...  ...  ...  ...  ...441 


CONTENTS  xxv. 

CHAPTER  XLVII. 

AMONGST   THE   SEPHARDIM   OF  SOUTHERN   EUROPE. 

PAGE 
Mrs.  S.  B.  Burtchaell  at  Rome — Women's  classes — Arias  in  North  Italy — 

Venice  occupied — Kleinhenn  at  Bucharest — Death  of  Mrs.  Newman  at 
Constantinople — Rev.  J.  B.  Crighton-Ginsburg  takes  up  the  work — Mrs. 
Ginsburg's  "  Home  " — Distribution  of  Scriptures  by  Mose  Paulo  ...  ...  446 

CHAPTER  XLVIII. 

IN   BIBLE   LANDS. 

Three  Heads  of  Jerusalem  Mission — Rev.  A.  H.  Kelk  and  fellow-workers — 
Death  of  Bishop  Gobat — Appointment  of  Dr.  Barclay— A  short  Episcopate- 
Biography  of  Bishop  Barclay — Interregnum — Bishop  Blyth — Russian 
Refugees — Refugees'  Aid  Society — Artouf  Settlement- — Schools — Hospital — 
Dr.  Wheeler  succeeds  Dr.  Chaplin — Jaffa  occupied — Mission  re-established 
at  Safed— Oczeret  and  Shadan — Astonishing  progress — Medical  Mission — 
Dr.  Sahyun—  Friedmann  and  Weinberg— First  convert— Dr.  Iliewitz  in 
charge — Reichardt  at  Damascus — Succeeded  by  C.  P.  Sherman — His  fouryears' 
work — Segall  appointed — Bishop  French's  visit — Time  of  trouble — Eppstein 
at  Smyrna — Dispensary  opened— Assisted  by  H.  L.  Briihl — Eppstein  leaves — 
Succeeded  by  Miihlenbruch — Two  colporteurs  in  charge  ...  ...  ...  450 

CHAPTER  XLIX. 

AX   AWAKENING   IN   PERSIA. 

"  After  many  days  " — Many  believers — Touching  appeal — Dr.  Bruce's 
report — J.  Lotka  sent  to  Hamadan — History  of  the  movement — Services 
commenced — More  traces  of  former  work — Baptisms — Conference  in  London — 
Lotka's  missionary  journey— Sunshine  at  Hamadan — H.  L.  Briihl  sent  out — 
Gathering  clouds — Second  missionary  journey — Preaching  in  the  synagogue — 
"  Blessed  days  at  Kashan " — At  Yezd,  Kirman,  and  Shiraz — Return  to 
Hamadan  and  London — A  retrospect — Vacancy — M.  Norollah  appointed — 
Arrival  at  Tehran — Baptism  of  his  brother — Visit  to  Hamadan — Settled  at 
Isfahan — Persecution  of  Jews — Steady  and  telling  work  ...  ...  ...  465 

CHAPTER  L. 

UNDER  THE   SHADOW   OF  THE   CROSS   IN   ABYSSINIA. 

Romantic  story  of  the  Mission  continued — "  In  perils  of  robbers  " — and  by 
their  "own  countrymen  " — "  In  hunger  and  nakedness  " — More  baptisms — 
King  John's  edict — Visit  from  J.  M.  Flad — Cheering  news — Soudan  War  of 
1883-4 — Many  baptisms — "The  children  of  Flad  "—No  news  for  three  years — 
New  Amharic  Bible— Terrible  sufferings — Argawi  imprisoned— Wide-spread 
misery — "Persecuted  but  not  forsaken" — Heroic  work  accomplished- 
Conference  with  Flad — "  Martyrs  of  Jesus  " — Great  famine — Death  of  Beroo, 
the  first  convert  ...  ...  ...  ...  ...  ...  ...  ...  ...  476 


xxvi.  CONTENTS 

CHAPTER  LI. 

AMONG   THE    MUGRABI   JEWS   OF   AFRICA. 

PAGE 

Frankel  succeeds  Fenner  at  Tunis— St.  Augustine's  Church— Mission 
Schools— E.  H.  Shepherd  and  H.  C.  Keichardt— Arrival  of  C.  F.  W.  Flad— 
Ginsburg  leaves  Algiers — Zerbib's  visit — Goldenberg  in  charge — Ginsburg 
settles  at  Mogador — Influence  of  the  "  Mizpeh  " — Outbreaks  of  fanaticism- 
Famine  and  disease — Dark  days — English  protection  withdrawn — Ginsburg 
leaves  to  acquire  French  naturalization — His  return  to  Mogador — A  flourishing 
work — More  troubles — Results  of  eleven  years — Zerbib  succeeds  to  the 
charge  ...  ...  ...  ...  ...  ...  ...  ...  •••  •••  4$5 

NINTH  PERIOD,    1891-1900. 
PROGRESS. 

CHAPTER    LII. 

FORWARD    MOVEMENTS    AT    HOME. 

Progress  and  expansion — Result  of  Prayer — Increase  in  the  Funds — In 
number  of  agents — In  buildings  and  properties — Three  new  Organizations — 
"Children's  Beehive  for  Israel" — "Ladies'  Union" — "Clergy  Union" — 
Keswick  Convention — "Eustace  Maxwell  Memorial  Fund" — "Diamond 
Jubilee"  of  Queen  Victoria — The  President — "Palestine  Exhibitions  "- 
Anniversary  Sermons  and  Meetings — Bishop  Creighton's  speech — Annual 
Breakfast  Addresses — Commemoration  of  the  Jubilee  of  Christ  Church, 
Jerusalem — Death  of  the  Patron,  Archbishop  Benson — Archbishop  Temple 
becomes  Patron — Vice-Patrons — Death  of  the  five  Vice-Presidents — New 
Vice- Presidents — Trustees — Physicians—  Honorary  Life  Governors — Com 
mittee — Many  Deaths — James  Cohen — Admiral  Rodd — J.  H.  Moran — 
General  Maclagan — G.  Arbuthnot — W.  N.  West — W.  Ord- Mackenzie — 
J.  W.  Reynolds— A.  I.  McCaul— W.  H.  Graham— E.  Maxwell— Earl  of 
Roden — Prebendary  Gordon  Calthrop — Canon  E.  Hoare — J.  Montagu 
Randall — Dean  Fremantle — Bishop  Billing — Bishop  Ryle — Adolph  Saphir — • 
Scarcity  of  good  missionary  hymns  for  Jews — Death  of  former  missionaries, 
Hefter,  Tartakover,  Daniel,  H.  C.  Reichardt,  D.  J.  Hirsch  and  William 
Bailey — Death  of  C.  J.  Goodhart  and  W.  Fleming — Secretariat  in  London, 
Canada  and  Dublin — Office  Staff — Rise  of  Zionism — Dreyfus  case — Baron  de 
Hirsch — Publications  of  the  Period  ...  ...  ...  ...  ...  ...  495 

CHAPTER  LIH. 

INCREASED   CHURCH    INTEREST   IN    MISSIONS   TO  JEWS. 

Jewish  Missions  to  the  front — Church  Congresses  at  Rhyl,  Norwich  and 
London — Missionary  Conference  of  the  Anglican  Communion — Pan-Anglican 
Conference  at  Lambeth — Committee  of  Convocation  on  "Missions  to 
Israelites  " — Report  and  Resolutions — Forward  movement  by  the  Society — 
Letters  to  Prelates  and  Rural  Deans — The  replies  of  the  Bishops — Islington 
Clerical  Meeting — Three  Courses  of  Sermons— Conference  on  Jewish 


Missions 


521 


CONTENTS  xxvii. 

CHAPTER  LIV. 

RE-ORGANIZATION   OF  THE   HOME   MISSION. 

PAGE 

Appointment  of  the  Rev.  A.  Lukyn  Williams — Three  classes  of  Jews  to  be 
reached — College — Mission  Hall — Chapel — Labour  Home — Surrender  of 
Palestine  Place — Old  associations  and  record  of  work— Memorial  Tablets 
and  Font — Schools  transferred  to  Streatham  Common — Appointment  of  Dr. 
Ellis— Fellow-helpers — Baptisms  in  London — Hostel  for  Students  at  the 
London  College  of  Divinity — Parochial  grantees — Operative  Jewish  Converts' 
Institution — Death  of  J.  H.  Briihl  and  Ezekiel  Margoliouth — Liverpool  and 
Manchester— Death  of  Lewis  Paul  Samson  and  Marcus  Wolkenberg — 
Leeds  and  Newcastle — Death  .of  Kroenig  of  Hull — Birmingham  Mission 
re-organized-  New  Mission  Hall — Bristol  Mission  re-opened — Eppstein  and 
the  Wanderers'  Home — Ireland  Mission  re-organized...  ...  ...  ...  529 

CHAPTER  LV. 

AMONG   THE   CONTINENTAL  JEWRIES. 

Holland— Death  of  Julius  Paul  Bloch — Dr.  Ellis  at  Warsaw — Death  of 
fellow-helpers — Ellis  leaves  Warsaw  for  London — Baptisms — Succeeded  by 
Rev.  C.  H.  Titterton — Summary  of  his  work  and  baptisms — Death  of  Joseph 
Rabinovitz,  Jewish  Reformer — Vienna  visited — Rosenstrauch's  work  and 
death  at  Lemberg — A.  C.  F.  W.  Becker  succeeds  Professor  Cassel  at  Berlin — 
Death  of  the  latter — also  of  Dr.  Klee  and  Hausig— Closing  years  of  Bachert's 
work  at  Hamburg — Succeeded  by  D.  H.  Dolman — Mamlock  at  Paris — 
Miihlenbruch  at  Bucharest — Death  of  J.  B.  Crighton-Ginsburg— Succeeded 
by  A.  G.  S.  Biddulph — His  early  death — Greece  visited  ...  ...  ...  540 

CHAPTER  LVI. 

BUILDING   ERA   IN   PALESTINE   MISSIONS. 

Development  of  country  by  railways — New  buildings  in  Jerusalem — Girls' 
School — Boys'  School — Dr.  Wheeler's  efforts  for  a  new  Hospital — Founda 
tion  stone  laid  by  the  Earl  of  Northbrook — Formally  opened  by  Mr.  W. 
Grain — Patients  and  staff — Death  of  Alexander  Iliewitz — New  Home  for 
Jewesses — Canon  Kelk  and  his  staff— Jubilee  of  House  of  Industry  and  Christ 
Church — Yemenites  at  Jerusalem — Hebron  Mission — Jaffa — B.  Z.  Friedmann's 
work  at  Safed — Medical  Mission — Dr.  Anderson — New  Hospital  projected...  54& 

CHAPTER  LVII. 

PERSIA,    DAMASCUS,    AND   SMYRNA. 

M.  Norollah  at  Isfahan — His  expulsion — Work  superintended  by  C.M.S. 
agents — Settlesat  Tehran — Extensive  missionary  journeys — Visit  to  England — 
Schools  at  Isfahan — Norollah  returns  to  Tehran — Schools — Rev.  J.  L.  Garland 
appointed  to  Isfahan — Rev.  J.  Segall  at  Damascus — Remarkable  scenes — 
Visit  of  the  Bishop  of  Argyll  and  the  Isles — Jewish  opposition — Work 
stopped  for  a  time — Developed — Medical  mission — School — Rev.  J.  Miihlen 
bruch  returns  to  Smyrna  ...  ..  ...  ...  ...  ...  ...  ...  555 


CONTENTS 
CHAPTER    LVIII. 

A   TIME  OF   MISERY   AND   TEARS   IN   ABYSSINIA. 


PAGE 


Famine—  Invasion  by  Dervishes—  Cholera—  Massacres—  Better  prospects— 
Flad's  sixth  visit—  Mission  re-organized—  Rout  of  the  Italians—  Silence 
for  three  years  —  Royal  permission  to  resume  work  —  English  Mission  to 
Abyssinia—  More  hardships—  Brighter  hopes  ......... 


CHAPTER  LIX. 

ALONG   THE   NORTH   COAST   OF   AFRICA. 


Alexandria  occupied—  Revs.  J.  Lotka  and  Dr.  Ellis—  Rev.  C.  F.  W. 
Flad  at  Tunis  —  Services,  &c.  —  Extensive  missionary  journeys  —  Schools  —  Visit 
of  Archbishop  Benson  —  Baptisms  —  Algiers  —  Death  of  A.  Goldenberg  — 
F.  Spiro—  Anti-Semitic  Riots—  Close  of  Mission—  Summary—  T.  E.  Zerbibat 
Mogador—  Visitors  to  Depot—  Circulation  of  New  Testament  ......  566 


TENTH   PERIOD,   1901—1908. 
THE  LAST  FEW  YEARS. 

CHAPTER  LX. 

THE  OUTLOOK    FROM   THE   SOCIETY'S   HOUSE. 

Less  to  be  said  about  the  Last  Period — New  Century  ushered  in  by  an  "  All 
Day"  Meeting — Death  of  Queen  Victoria — Accession  of  King  Edward  VII. — 
Address  by  the  Committee — Income  rising — New  mission  stations — Exhibitions 
and  Prizes  at  the  Universities — "  Popular  Meetings" — Advent  Sermons  and 
Bible  Readings — Conferences  on  Jewish  Missions — Meetings  to  protest  against 
Jewish  persecutions — Alien  Immigration — Convocation  of  Canterbury  and 
"Missions  to  Israelites" — Parochial  Missions — Church  Congresses — Con- 
'erences — Annual  sermons  and  meetings — Speeches  by  the  Bishops  of  London 
and  St.  Albans — Medical  Aid  Branch  to  the  Ladies'  Union — Letter  from  the 
President — Palestine  Exhibitions — Cinematograph— Patronage— Trustees — 
Committee — Death  of  the  Patron — Archbishop  Davidson  Patron — Death  of 
Bishop  Hellmuth,  John  Deacon,  several  members  of  Committee  and 
many  other  friends  and  former  missionaries — Dr.  Chaplin — Rev.  C.  H. 
Banning — Dr.  Herzl  and  Zionism — Bishop  Schereschewsky — Maxwell  Ben 
Oliel— John  Wilkinson — Publications  of  the  Period— Missionary  pub 
lications — Church  Consultative  Committee  ...  ...  ...  ...  ...  573 


CONTENTS  xxix. 

CHAPTER  LXI. 

WORK    IN    ENGLAND   AND    IRELAND. 

PAGE 

Dr.  Ellis  returns  to  Warsaw — Canon  Kelk  succeeds  him — Rev.  C.  H. 
Titterton — Services  in  Goulston  Street  Hall — -Medical  Mission — Baptisms — 
Schools — Magazine — Students — Operative  Jewish  Converts'  Institution — 
Parochial  grants  to  many  parishes— Dr.  Paul  Bendix — Open-air  pulpits  in 
Spitalfields  and  Whitechapel  Churchyards — Work  in  these  parishes — Liver 
pool — Manchester — Leeds — Death  of  Canon  Kelk — Birmingham — Bristol — 
Death  of  the  Rev.  J.  M.  Eppstein — Death  of  the  Rev.  J.  C.  S.  Kroenig — 
Hull  Mission— Death  of  the  Rev.  J.  Lotka  591 

CHAPTER  LXII. 

WORK   ON   THE   CONTINENT. 

Rev.  A.  C.  Adler  in  Holland — His  death — -Succeeded  by  Rev.  L.  Zeck- 
hausen — Rev.  D.  H.  Dolman  at  Hamburg — Baltic  Provinces — J.  M.  Flad  at 
Kornthal  —Rev.  W.  Becker  leaves  Berlin — Review  of  the  work  in  the  German 
Empire — Rev.  C.  H.  Titterton  and  Dr.  Ellis  at  Warsaw — Becker  at  Vienna — 
Lemberg  and  Cracow— Rev.  J.  H.  Adeney  at  Bucharest — Death  of  Mamlock 
in  Paris —  Succeeded  by  Rev.  A.  L.  W.  Adler — Work  in  Rome  and  Constan 
tinople  ...  ...  ...  ...  ..  ...  ...  ...  ...  ...  598 

CHAPTER  LXII  I. 

A   LAST   VISIT   TO   THE    HOLY    LAND. 

Canon  Kelk  retires  from  Jerusalem — Succeeded  by  the  Rev.  J.  Carnegie 
Brown — New  School — Jerusalem  staff — Summary  of  results — Work  in  the  Hos 
pital,  City  dispensary,  and  Siloam — Archdeacon  Sinclair  visits  the  Hospital — 
The  House  of  Industry — Death  of  Dr.  Conrad  Schick — Benefits  conferred  by 
the  Mission — Development  of  Jaffa  Mission — Grant  of  Land  at  Haifa — 
Safed  Mission — School  work — New  Hospital — Summary  of  work  in  Palestine  605 


CHAPTER  LXIV. 

ASIA,    AFRICA    AND    AMERICA. 

Damascus — Retirement  of  the  Rev.  J.  and  Mrs.  Segall — Difficulties  of  the 
work — The  Great  Mosque — Rev.  J.  Miihlenbruch  at  Smyrna — New  chapel 
necessary — Persia — Mr.  M.  Norollah  and  Rev.  J.  L.  Garland — Summary — 
Egyot  re-occupied — Mr.  F.  Blum  at  Alexandria — Rev.  C.  E.  Thomas  at 
Cairo — Abyssinia  Mission — Baptisms — Tunis  Mission — New  Church  of  St. 
George — Direct  and  indirect  results — Mogador  and  Morocco — Visit  by  Bishop 
of  Sierra  Leone — A  wide  field  well  sown — Association  in  Canada — Miss  E. 
G.  Vicars — Deputation  sent  out — Establishment  of  mission  at  Montreal  ...  612 


xxx.    .  CONTENTS 

CHAPTER  LXV. 

RESULTS. 

I'AGE 

Difficulty  of  appraising  results — Effort  expended — Missionary  and  parochial 
results  —  Statistics  —  Baptisms  —  Missionaries  and  workers  —  Eminent 
Converts — Change  in  Jewish  views  concerning  Christ  —Gratitude  to  God  for 
past  development  of  the  Society's  work  ...  ...  ...  ...  ...  ...  623 

CHAPTER  LXVI. 

PROBLEMS. 

Many  problems  yet  to  be  solved — Education  and  training  of  Missionaries — 
Supply  of  Clergy— Temporal  Relief — Baptism — Finance — Supply  of  Deputa 
tions — How  to  evangelize  the  millions  of  Jews  in  Russia  ...  ...  629 

APPENDIX    I. 
SECRETARIES          637 

APPENDIX    II. 

INCOME   OF   THE   SOCIETY   FROM    1809   TO    1 908          ...  .      638 

APPENDIX    III. 

CHRONOLOGICAL    TABLE..  ...  ...  ...  ...  ...  ..  ...    639 


APPENDIX    IV. 

BOOKS    CITED  ...  646 


INDEX. 


LIST    OF    ILLUSTRATIONS. 

PAGE 

The    Right    Hon.    Sir    John    H.     Kennaway, 

Bart.,  C.B.,  M.P.   ...                                   ...  Frontispiece. 

H.R.H.  The  Duke  of  Kent     to  face  36 

Palestine  Place    ...         ...         ...         ...         ...  ,,  42 

The  Rev.  Lewis  Way    ...          ...          ...          ...  ,,  150 

Sir  Thomas  Baring,  Bart.          ...          ...          ...  ,,  210 

Bishop  Alexander           ...         ...         ...         ...  „  240 

Prebendary  Alexander  McCaul,  D.D.              ...  „  330 

The  Earl  of  Shaftesbury,  K.G.            ...          ...  ,,  402 

The  Rev.  H.  A.  Stern,  D.D „  424 

Christ  Church,  Jerusalem          ...          ...          ...  ,,  504 

Mission  Schools,  Streatham  Common...          ...  ,,  532 

Hospital  at  Jerusalem  ...         ...          ...          ...  ,,  550 

Bishop  Helminth            „  582 


CENTENARY    HYMN 

BY  THE  BISHOP  OF  DURHAM. 

OTHOU,  the  high  and  holy  Name, 
Thy  chosen  Abraham's  Friend  and  Lord, 
Of  old  and  evermore  the  same, 

By  priests  and  seers  and  kings  adored, 
Our  prayer  receive  ;   on  Israel's  race 
Descend  in  glory  and  in  grace. 

Mysterious  line  !     To  them  alone, 

Till  the  last  prophet's  harp  was  dumb, 

The  secret  of  Thy  Hope  was  shewn, 
The  wonder  of  the  Christ  to  come  : 
Our  prayer  receive  ;    &c. 

He  came,  the  Prince  of  peace  and  heaven, 
And  David's  crown  was  on  His  brow  ; 

From  Judah  to  Thy  Son  was  given 
The  Manhood  linked  with  Godhead  now  : 
Our  prayer  receive  ;    &c. 

Alas,  did  Zion,  lost  and  blind, 
Her  own  Messiah  scorn  and  slay  ? 

Yet  bear  her  age-long  woes  in  mind, 
Nor  cast  the  covenant-seed  away  : 
Our  prayer  receive  ;    &c. 

Think  on  the  Gentiles  and  their  load, 
Sin,  strife,  and  wanderings  wild  from  Thee  ; 

Bid  Israel  lead  them  up  the  road 
Of  faith  and  worship,   to  be  free  : 
Our  prayer  receive  ;    &c. 

Bid  soon  the  fig-tree  bud  and  flower, 
And  soon  the  eternal  summer  shine  ; 

Command  at  last  the  longed-for  hour, 
The  year  of  Jubilee  divine  : 

Our  prayer  receive  ;    &c. 

By  all  the  fathers'  hope  and  faith, 
By  all  the  stricken  children's  woes, 

By  all  mankind's  disease  and  death, 

Lord,  bid  the  years  of  judgement  close  : 

Receive  our  prayer  ;    on  Israel's  race 

Descend  in  glory  and  in  grace. 


fitly,   1908. 


INTRODUCTORY     CHAPTERS, 


Sap  B«  to  tfje  traugljter  of  Zion,  Bcfjoltt,  ti)»  saloatton  comctf). 

ISAIAH  LXII.  u. 


INTRODUCTORY, 

CHAPTER   I. 

EARLY   EFFORTS   TO   EVANGELIZE  THE  JEWS. 


Two  necessary  preliminaries— The  Days  of  our  Lord  and  His  Apostles — The 
Post-Apostolic  Age— Hebrew  Christian  Bishops  of  Jerusalem— Justin  Martyr — 
Hegesippus— Ariston  of  Pella — Origen — Tertullian—  Epiphanius— From  the  Sixth 
Century  to  the  Reformation— Raymond  Martin  and  his  Pvgio  Fidei— Julian  of 
Toledo  and  others — Nicolas  de  Lyra— Paul  of  Burgos— The  Reformation— Reuchlin 
—Luther— Tremellius— Efforts  in  the  Seventeenth  and  Eighteenth  Centuries— 
Institutum  Judaicum  founded  by  Callenberg— S.P.C.  K.  efforts— Bishop  Porteus  of 
London — Bishop  Home  of  Norwich— A  missionary  era— The  Nineteenth  Century. 

BEFORE  entering  upon  the  History  of  the  London 
Society  for  Promoting  Christianity  amongst  the  Jews, 
it  seems  necessary,  by  way  of  introduction,  to  give, 
first,  a  brief  account  of  efforts  to  evangelize  them  prior  to 
its  foundation,  and,  secondly,  a  short  epitome  of  their  history 
in  our  own  country. 

We  shall  see  in  this  chapter  that,  whilst  there  have  been 
some  attempts  to  bring  this  ancient  people  of  God  to  a  know 
ledge  of  His  Son,  Jesus  Christ,  they  have  been,  for  the  most 
part,  spasmodic  and  unorganized,  without  any  very  intelligent 
or  sustained  aim.  Not  that  the  Jews  have  ever  been  altogether 
neglected,  nor  that  there  has  ever  been  a  time  when  the 
"  remnant  according  to  the  election  of  grace  "  was  non-existent. 

We  pass  over,  in  the  fewest  words,  the  age  of  Christ  and  His 
Apostles.  His  and  their  work  for  their  brethren  according  to 
the  flesh  stands  out  in  clear  relief  in  the  Gospels  and  the 
Acts  of  the  Apostles.  The  result  of  the  Apostles'  labours  is 
also  given — many  thousands  (literally  "  myriads  "  or  tens  of 
thousands)  of  Jews  believed  (Acts  xxi.  20).  Forty  of 
these  early  converts  are  mentioned,  mostly  by  name,  in  the 
New  Testament.  Whatever  may  have  been  the  results  of 
Missions  to  Jews  since  Apostolic  days,  there  is  not  the 

B  2 


4  EARLY  EFFORTS    TO  EVANGELIZE   THE  JEWS 

slightest    doubt   that    the   work   was  wonderfully  successful 
then.* 

Turning  to  the  immediate  post-Apostolic  Age  (A.D.  70 — 
120)  we  find  that  according  to  Eusebiusf  there  were  fourteen 
Hebrew  Christian  bishops  of  Jerusalem  after  St.  James,  up  to 
the  time  of  Hadrian  (A.D.  120),  namely,  Symeon,  Justus, 
Zacchaeus,  Tobias,  Benjamin,  John,  Matthias,  Philip,  Seneca, 
Justus,  Levi,  Ephres,  Joseph  and  Judas.  It  is  fair  to  presume 
that  during  this  period  there  were  also  elsewhere  a  number  of 
Hebrew  Christian  bishops,  presbyters,  deacons,  evangelists,  and 
other  fellow-helpers  in  the  Gospel.  When  a  Gentile  church  was 
established  at  yElia,  as  Jerusalem  was  called  in  A.D.  135,  the 
Hebrew  Christian  Church  retreated  to  Pella,  and  other 
towns  across  the  Jordan.  This  doubtless  greatly  disorganized 
the  Church.  According  to  Justin  Martyr,  Origen,  Epiphanius, 
and  Jerome,  its  members  maintained,  under  the  name  of 
Nazarenes  and  Ebionites,  their  faith  in  Christ,  with  adherence 
to  certain  Jewish  rites. 

The  great  apologist,  Justin  Martyr,  was  evidently  desirous 
of  winning  over  one  Jew  at  least  to  the  faith  of  Christ. 
His  Dialogue  with  Trypho  (circ.  160)  "takes  deservedly 
a  high  place  in  the  history  of  conscientious  attempts  "  in  this 
direction.  % 

Amongst  the  Hebrew  Christian  teachers  of  this  time  we 
may  mention  Hegesippus,  who  was  the  author  of  Memoirs  of 
the  History  of  the  Church,  in  five  books  (circ.  177),  and  Ariston  of 
Pella,  the  author  of  a  Colloquy  between  Jason  and  Papiscus 
concerning  Christ. 

Origen  (185 — 255),  who  was  a  great  opponent  of  heresy  in 
all  its  forms,  brought  a  number  of  Jews,  as  well  as  heathen 
and  corrupt  Christians,  to  the  truth.§ 

As  a  rule,  however,  most  writings  on  the  Jewish  controversy, 
from  A.D.  1 60  to  500,  partake  of  a  polemical  and  not  a  mis- 

*  See  the  author's  Missions  to  Jews,  pp.  43-48  ;  3.\sojews  and  their  Evangeli 
zation,  pp.  86-89  ;  where  this  period  is  dealt  with  at  some  length, 
t  Hist.  Ecd.  iv.  5.  t  Williams,  Missions  to  the  Jews,  p.  8. 

§  Robertson,  History  oj  the  Christian  Church,  vol.  L,  p.  158. 


BY    THE    FATHERS  5 

sionary  character.  Tertullian  (160 — 200),  for  example,  wrote 
a  treatise,  Adversusjudceos.  He  was  followed  by  many  others, 
among  whom  we  may  mention  the  honoured  names  of  Hip- 
polytus,  Cyprian  of  Carthage,  Eusebius,  Gregory  of  Nyssa, 
Chrysostom,  Augustine,  and  Cyril  of  Alexandria. 

Epiphanius,  who  embraced  Christianity  at  the  age  of  16,  and 
subsequently  became  Bishop  of  Constantia,  died  in  403.  He 
was  an  able,  zealous,  and  gifted  man,  and  was  called  by  St. 
Jerome, "  the  five-tongued,"  in  allusion  to  his  linguistic  attain 
ments.  Epiphanius  relates  the  conversion  of  the  Jewish 
patriarch  Hillel,  a  descendant  of  Gamaliel.* 

It  must  be  confessed  that,  during  the  long  period  from  the 
sixth  century  to  the  Reformation,  both  the  means  employed  in 
the  evangelization  of  the  Jews,  and  the  actual  results  arising 
therefrom,  were,  comparatively  speaking,  insignificant.  The 
efforts  put  forth  to  reach  them  were  few  and  far  between  ; 
they  were  spasmodic  and  not  continuous,  and  they  were  not 
always  dictated  by  the  purest  motive,  that  of  love  to  Christ 
and  perishing  souls.  Individual  Christians  there  doubtless 
were,  who  longed,  prayed,  and  worked  for  the  salvation  of  Jews, 
but  the  Church,  as  a  whole,  made  no  provision  for  preach 
ing  the  Gospel  to  the  scattered  race.  On  the  contrary,  Jews 
were  treated  with  scorn  and  abhorrence,  with  contempt  and 
hatred,  and  as  the  enemies  of  Christ.  This  spirit  was  shewn 
in  the  Councils  of  the  Church.  The  provincial  Synod  of 
Canterbury,  A.D.  1222,  actually  forbade  a  Jew  to  enter  a  Christ 
ian  place  of  worship,  f 

This  spirit  of  indifference  and  worse,  is  seen  in  the  fact 
that  for  800  years,  from  the  time  of  St.  Jerome  (384 — 420)  to 
that  of  Raymond  Martin,  who  published  his  Pugio  Fidei  in 
1278,  the  study  of  Hebrew  was  neglected,  and  the  Church  did 
not  produce  a  single  scholar  of  note  in  that  language.  Nor, 
till  the  days  of  Reuchlin  in  the  fifteenth  century  did  any  one 
attempt  to  translate  the  New  Testament  into  Hebrew.  \ 
Amongst  the  writings  of  the  sixth  century  bearing  upon  this 

*  Haeres.  c.  30.      +  Tovey,  Anglia  Judaica,  p.  81. 
+  McCaul.  Equality  of  Jew  and  Gentile,  p.  22. 


6  EARLY  EFFORTS   TO  EVANGELIZE    THE  JEWS 

point,  we  may  cite  a  dispute  of  Gregentius  with  a  Jew  named 
Herbanus  ;  those  of  Isidore,  bishop  of  Seville,  containing  in 
vectives  against  the  Jews  ;  and  those  of  Leontius,  of  Neapolis, 
who  carried  on  disputations  against  them. 

Julian,  Archbishop  of  Toledo,  and  Primate  of  Spain, 
flourished  toward  the  end  of  the  seventh  century.  Amongst 
his  numerous  books  was  one  against  the  errors  of  Judaism  about 
the  Advent  of  the  Messiah.  He  probably  was  largely  respon 
sible  for  the  decrees  of  the  Council  of  Toledo  (680)  forbidding 
the  Jews  to  observe  the  Sabbath  and  the  Passover  and  to 
practise  circumcision.*  Many,  indeed,  were  the  attempts  in 
Spain,  from  this  period  to  the  fifteenth  century,  to  compel 
Jews  to  accept  Christianity,  but  not  in  the  "  more  excellent  " 
way. 

In  the  ninth  century  may  be  noticed  the  work  of  Rabanus 
Maurus,  Archbishop  of  Mainz,  against  the  Jews. 

In  the  eleventh  century,  Crispin,  Abbot  of  Westminster, 
wrote  his  Disputatio  Judai  cum  Christiana,  and  Pedro  Alfonsi 
wrote  a  Dialogue  defending  the  Christian  and  refuting  the  Jewish 
faith.  Pedro  had  been  known  as  Rabbi  Moses,  of  Huesca, 
in  Aragon,  but  was  baptized  on  St.  Peter's  Day,  1106,  being 
then  forty-four  years  of  age.  He  became  a  celebrated  writer 
chiefly  through  his  Disciplina  Clericalis. 

In  the  twelfth  century,  St.  Bernard  of  Clairvaux  made  a 
noble  protest,  1147,  against  the  Crusaders'  ill-treatment  of  the 
Jews  ;  f  but  fifty  years  later  Peter  of  Blois  wrote  his  Contra 
perfidiam  Judceorum,  in  which  he  supplied  arguments  against 
the  Jews. 

We  may  notice  the  founding,  in  the  thirteenth  century,  of 
the  Domus  Conversorum  by  Henry  III.  of  England  in  1232, 
without  here  touching  upon  the  expedients  resorted  to,  in 
order  to  gain  converts.  J 

Two  Jewish  converts,  Donin,  called  Nicholas  of  Paris,  and 
Paulus  Christianus  of  Montpelier,  displayed  considerable 

*  Williams,  Missions  to  the  Jews,  p.  19  ;  Margoliouth's  Fundamental  Principles 
of  Modern  Judaism,  p.  [xv.]  ;  and  Bernstein's  Jewish  Witnesses  for  Christ,  p.  21. 

t  See  page  20.  +  See  page  25. 


FOURTEENTH    CENTURY  7 

activity,  however  questionable  their  motives,  in  their  attempts 
to  Christianize  Jews  :  whilst  the  Dominican  monk,  Raymond 
Martin,  in  his  celebrated  Pugio  Fidei,  alluded  to  above,  endea 
voured,  in  his  anxiety  to  win  converts  to  Christ  and  the 
Church,  to  deduce  Christian  truths  from  the  Talmud  and  other 
Jewish  writings. 

In  the  fourteenth  century  we  come  across  two  famous  names. 
Nicolas  de  Lyra,  whose  Jewish  descent  is  a  matter  of  dispute, 
published  a  work  on  The  Messiah  and  His  A  dvent  in  reply 
to  the  Jews.  It  is  said  that  both  Wyclif  and  Luther  learned  a 
great  deal  from  Nicolas.  The  jingling  couplet  is  well  known — 

"  Si  Lyra  non  lyrasset, 
Lutherus  non  saltasset." 

Paul  of  Burgos  (1351 — 1435)  is  the  other  Hebrew  Christian 
celebrity  of  this  century.  Originally  a  rabbi,  he  became  a 
Christian  through  reading  the  De  Legibus  of  Aquinas,  and  was 
baptized  in  1391,  exchanging  his  old  Jewish  name  of  Solomon 
Levi  for  that  of  Pablo  de  S.  Maria.  He  took  the  degree  of 
Doctor  of  Divinity  in  Paris,  was  ordained  to  the  priesthood, 
and  won  the  favour  of  the  Avignon  Anti-Pope,  Benedict  XIII. 
Paul  successively  became  Canon  of  Seville,  Archdeacon  of 
Trevinjo,  Bishop  of  Carthagena,  Bishop  of  Burgos,  and  High 
Chancellor  of  Leon  and  Castille.  He  was  the  author  of  several 
works,  the  most  famous  being  his  Scrutinium  Sacrarwn 
Scripturarum,  in  which  he  cleverly  met  the  objections  of  the 
Jews.  His  family  were  scarcely  less  distinguished.  His  eldest 
son,  Alfonso,  succeeded  to  the  see  of  Burgos  ;  his  second 
son,  Gonzalo,  became  Bishop  of  Valencia ;  and  the  youngest, 
Alvar,  was  known  as  a  historian.  Paul  left  no  stone  unturned, 
either  in  the  way  of  controversy,  or  harshness,  to  convert  his 
former  co-religionists  to  his  new  faith. 

Dr.  McCaul's  brief,  though  imperfect,  summary  of  this  period 
may  conveniently  close  this  era : — "  In  the  beginning  of 
the  fifth  century  we  read  of  the  conversion  of  the  Jews  in 
Candia ;  in  the  sixth,  of  the  Jewish  inhabitants  of  Borium  in 
Africa  ;  in  the  seventh,  of  the  Jews  in  Cyprus  and  other  places  ; 
in  the  ninth  century,  of  some  in  France ;  in  the  eleventh,  in 
Germany  ;  in  the  twelfth,  in  Germany,  Spain,  Normandy  and 


8  EARLY  EFFORTS    TO   EVANGELIZE    THE  JEWS 

England.  On  one  of  the  rolls,  in  the  reign  of  Henry  III.,  the 
names  of  500  Jewish  converts  are  recorded."  * 

As  we  approach  the  era  of  the  Reformation  we  come  to  the 
age  of  more  gentle  methods  to  win  the  Jews.  "  Baptism,  or 
death,"  had  too  often  been  the  cry  of  the  Church,  just  as  the 
"  Koran  or  the  sword  "  had  been  of  Islam.  We  now  see  a 
change,  very  gradual  indeed,  but  still  a  change,  in  the  direction 
of  more  sympathy  and  love  to  the  Jews.  In  the  early  part  of 
the  fifteenth  century  John  Reuchlin  (1455 — 1522),  of  Pforzheim, 
in  Germany,  a  learned  Hebrew  scholar — when  Pfefferkorn,  a 
converted  Jew  of  Cologne,  and  the  Dominicans  wished  to  burn 
the  copies  of  the  Talmud — declared  that  the  best  method 
for  converting  the  Israelites  would  be  to  establish  two  masters  of 
Hebrew  at  each  university,  who  might  teach  theologians  to 
read  the  Hebrew  Bible,  and  thus  refute  that  people's  teachers,  f 

The  immortal  Martin  Luther  was  well  disposed  toward  the 
Jews  in  his  early  reforming  days.  Having  spoken  in  his  treatise, 
1523,  That  Jesus  Christ  was  ofjeivish  Birth  (dass  Jesus  Christus 
ein  geborner  Jude  ware),  of  the  contumely  and  cruelty  meted 
out  to  Jews,  he  goes  on  to  say,  "  My  hope  is  that  if  we  act 
kindly  toward  the  Jews,  and  instruct  them  out  of  the  Holy 
Scriptures,  many  of  them  will  become  genuine  Christians,  and 
so  return  to  the  faith  of  their  fathers,  the  prophets  and 
patriarchs.  We  ought  to  treat  the  Jews  in  a  brotherly  way, 
if  so  be  that  some  of  them  may  be  converted."  But,  alas  !  the 
great  Reformer  belied  his  early  promise  of  a  missionary  spirit. 
In  a  tract  published  in  1543,  entitled  The  Jews  and  their  Lies, 
he  spoke  of  them  in  unrestrained  and  immoderate  bitterness  : 
"  Much  less  do  I  go  about  with  the  notion  that  the  Jews 
can  ever  be  converted.  That  is  impossible."  On  this  Da 
Costa  remarks,  "  The  Christian  in  Luther  is  lost  sight  of  in 
the  German,  always  the  adversary  of  the  Jews."  J  Is  this  the 
reason  why  Luther's  Commentary  on  the  Romans  stops  short 
at  the  end  of  chapter  viii.  ? 

*  Equality  of  Jew  and  Gentile,  p.  24. 

t  D'Aubigne,  History  of  the  Reformation,  Bk.  i.,  ch.  7. 

j  Israel  and  the  Gentiles,  Bk.  iv.,  p.  468. 


SEVENTEENTH    CENTURY  9 

Emanuel  Tremellius  of  Ferrara,  who  wrote  a  translation  of 
the  Old  Testament,  and  also  of  the  New  Testament  and  parts 
of  the  same,  was  a  converted  Jew.  He  was  a  friend  of  the 
English  Reformers  and  a  professor  at  Cambridge.  His  Cate 
chism  for  Enquiring  Jews  (1554)  is  still  in  use  as  a  missionary 
weapon. 

We  must  notice  during  this  period  lastly,  the  elder  Buxtorf, 
who  wrote  Synagoga  Judaica,  in  the  sixteenth  century. 

Coming  to  the  seventeenth  and  eighteenth  centuries,  we 
can  mention  only  the  principal  writers.  In  the  seventeenth, 
Bartolocci  wrote  Bibliotheca  Magna  Rabbinica  ;  Frischmutt 
published  addresses  on  the  Messianic  prophecies ;  Majus, 
a  book  on  Jewish  Theology  ;  Wagenseil  wrote  Tela  ignea 
Satani;  and  Dantz,  a  treatise  on  the  Shechinah.  Philip 
Lamborch,  a  Dutch  divine,  published  in  1687  his  Arnica 
Collatio  cum  Erudito  Judczo,  in  other  words,  an  account  of  his 
dispute  with  Orobio,  a  Spanish  Jew,  who  had  professed 
Christianity  in  Spain,  and  apostatized  in  Holland.  Then  there 
was  Bishop  Kidder,  whose  work,  Demonstration  of  the  Messias, 
obtained  a  good  reputation  ;  and  Leslie,  whose  Short  and 
Easy  Method  with  the  Jews  is  found  of  use  at  the  present  day. 
The  saintly  George  Herbert,  and  Archbishop  Leighton,  must 
not  be  forgotten  as  praying  friends  of  Israel.  The  latter's 
words,  "  They  forget  a  main  point  of  the  Church's  glory  who 
pray  not  daily  for  the  conversion  of  the  Jews,"  *  doubtless 
influenced  many  to  intercede  and,  perhaps,  to  labour  for 
them. 

The  most  noteworthy  attempt  in  the  seventeenth  century  to 
win  Jews  to  Christ  was  that  made  by  Esdras  Edzard  (1629 — 
1708).  He  lived  at  Hamburg,  and  was  said  to  be  of  Jewish 
descent.  For  fifty  years  he  was  a  veritable  apostle  to  the 
children  of  Israel.  Young  and  old,  rich  and  poor,  flocked  to  him 
for  instruction  in  Hebrew  and  other  Oriental  languages.  He 
used  his  opportunities  for  his  Master,  and  during  his  long  life 
was  the  means  of  bringing  hundreds  of  Jews  into  the  Church 
of  Christ.  Bishop  Kidder  says  that  he  was  the  means  of 

*  Sermon  on  Isaiah  Ix.  I.     His  Works,  ii.  iv.  178. 


10  EARLY  EFFORTS   TO  EVANGELIZE    THE  JEWS 

converting  more  Jews,  among  them  a  considerable  number  of 
rabbis,  than  any  one  person  in  the  world.  Amongst  them 
was  Rabbi  Jacob  Melammed,  whose  confession  was  printed 
in  German.  Edzard's  son,  a  preacher  in  London,  brought 
several  Jews  to  a  knowledge  of  Christ.  Edzard  published,  in 
Latin,  a  translation  of  the  first  two  chapters  of  Avoda  Sara, 
the  Talmudical  treatise  on  Idolatry,  in  which  he  treats  of 
the  controversy  between  Jews  and  Christians.  He  left  a  sum 
of  money  to  be  invested  for  the  benefit  of  proselytes  and  Jews, 
which  fund  still  has  its  beneficiaries  at  the  present  day. 

In  the  eighteenth  century,  Schottgen  wrote  on  the  Messiah  ; 
Wolf,  of  Hamburg,  compiled  his  famous  Bibliotheca  Hebraica, 
in  which  he  enumerates  more  than  one  hundred  Jews 
who  had  written  on  behalf  of  Christianity.  Gusset  wrote  a 
reply  to  Rabbi  Isaac's  Defence  of  Faith ;  Eisenmenger 
published  An  Exposure  of  Judaism  ;  and  Allix,  The  Judgment 
of  the  Jewish  Church.  The  labours  of  Friedrich  Albrecht 
Augusti  (1691 — 1782),  an  eastern  Jew  converted  to  Christ 
ianity,  greatly  helped  on  the  cause  of  Christianity  amongst 
his  brethren.  Pfeifer,  Carpzow  and  others  wrote  works  in 
connexion  with  the  Jewish  controversy. 

In  the  religious  revival  in  Germany  at  the  beginning  of  the 
eighteenth  century,  which  was  owing  to  the  zealous 
labours  of  Spener — especially  by  his  "  Collegia  Pietatis  " — 
and  of  Franke,  the  claims  of  the  Jews  were  not  overlooked. 
Missionary  and  Bible  Societies  came  into  existence,  and  the 
University  at  Halle  was  founded  in  1694.  Special  interest 
in  the  Jews  was  awakened,  and  animated  all  classes  for 
their  conversion.  Reineck  in  1713  declared,  "The  general 
topic  of  conversation  and  discussion  at  the  present  day  is 
about  the  conversion  of  the  Jews."  Many  Christians,  by  way 
of  equipment  for  the  work,  studied  Judaeo-German ;  and 
Professor  John  Henry  Callenberg  had  a  class  of  150  learning 
that  language.  Just  at  that  time  the  Rev.  John  Miiller,  of 
Gotha,  wrote  a  tract  for  the  Jews,  entitled,  The  Light  at 
Eventide,  which  had  an  extraordinary  career.  It  was  first 
translated  into  Judaeo-German  by  a  Jewish  convert,  Dr.  From- 
mann.  Translations  in  Hebrew,  German,  Dutch,  and  Italian 


EIGHTEENTH    CENTURY  11 

soon  followed.  In  1731  the  Society  for  Promoting  Christian 
Knowledge  issued  an  English  translation  of  it.  Even  Roman 
Catholic  priests  aided  its  circulation.  This  tract  led  to  the 
formation,  in  1728,  of  the  Callenberg  "  Institutum  Judaicum," 
the  objects  of  which  were  the  establishment  of  a  printing  press, 
provision  for  converts  and  catechumens,  and  the  appointment 
of  students  as  travelling  missionaries  to  the  Jews.  This 
institution  carried  on  this  work  until  its  suppression,  in  1792, 
by  the  Prussian  Government,  owing  probably  to  the  rising 
influence  of  Rationalism.  In  the  meantime  it  had  trained 
and  sent  out  its  missionaries  far  and  wide.  The  best  known 
of  them  was  Stephen  Schultz,  who  published  his  experiences 
in  his  Reisen.  When  he  visited  England  in  1749,  he  was 
told  by  the  Secretary  of  the  S.P.C.K.  that  there  were 
many  laymen  in  London  zealous  for  the  conversion  of  the 
Jews. 

On  May  24th,  1759,  there  was  published  in  London  Goldney's 
Epistle  to  the  Jews,  "  wheresoever  scattered  abroad  upon  the 
face  of  the  whole  earth." 

The  S.P.C.K.  likewise  lent  its  aid  to  efforts  to  reach  the 
Jews  about  this  period ;  and  the  Church  of  the  United 
Brethren  of  Moravia  laboured  in  the  same  direction  from 
1738  to  1764.  Missions  to  Jews  were  apparently  advocated 
by  Bishop  Porteus  of  London  (1787 — 1809),  f°r  tne  RGV- 
J.  W.  Cunningham,  preaching  before  our  Society  in  1815, 
said : 

It  is  my  hope  that  none  who  hear  me  on  the  present  occasion,  and  especially 
none  who  are  qualified  for  missionary  exertions,  will  forget  that  our  own  country 
is  a  very  small  part  of  the  sphere  to  which  the  operations  of  this  Society  should  be 
extended.  I  remember  to  have  heard  the  late  venerable  Bishop  Porteus,  not  long 
before  his  death,  standing  as  it  were  upon  the  very  verge  of  heaven,  and  thence 
perhaps  catching  some  more  than  common  glimpse  of  the  glories  within,  use  his 
expiring  strength  to  stimulate  his  countrymen  to  become  the  apostles  of  the  land 
of  Israel. 

Bishop  Home  of  Norwich  (1790 — 2),  writing  on  Psalm 
cvii.  33,  spoke  of  the  privileges  derived  from  the  Jews,  and 
his  Case  of  the  Jews,  published  in  the  Society's  magazine 
(1813),  is  an  eloquent  appeal  for  "the  preparation  of  our  elder 
brethren  "  for  the  Messiah. 


12         EARLY    EFFORTS     TO    EVANGELIZE     THE   JEWS 

We  have  now  reached  the  time  when  Christians  at  home 
were  to  become  more  alive  to  the  spiritual  needs  of  the  Jews. 
It  is  strange  that  this  feeling'  did  not  arise  until  after  the 
realization,  that  the  heathen  were  perishing  without  the  true 
knowledge  of  God,  had  stirred  men's  minds  to  found  mis 
sionary  organizations  for  them.  The  Society  for  Promoting 
Christian  Knowledge,  founded  in  1698,  and  the  Society  for 
the  Propagation  of  the  Gospel,  which  had  been  founded  in 
1701,  were  primarily  intended  for  our  own  colonies  and 
dependencies  in  foreign  parts.  These  two  societies  stood 
alone  for  nearly  one  hundred  years.  Then,  in  1792,  was 
founded  the  Baptist  Missionary  Society ;  three  years  later,  in 
1795,  The  Missionary  Society,  afterward  called  the  London 
Missionary  Society  ;  in  1799,  the  Church  Missionary  Society, 
and  the  Religious  Tract  Society  ;  and,  in  1 804,  the  British 
and  Foreign  Bible  Society.  When  Gentiles  had  been  thought 
of,  came  the  turn  of  the  Jews,  thus  inverting  the  Scriptural 
principle,  "  The  Jew  first."  It  is,  indeed,  a  most  remarkable 
thing  that  at  a  period  when  clouds  and  darkness  were  over 
shadowing  England  and  the  Continent  during  the  Napoleonic 
war,  and  great  depression,  financial  and  otherwise,  lay  upon 
our  country,  there  should  have  been  such  an  outburst  of 
missionary  zeal  on  behalf  of  the  non-Christian  part  of  the 
world.  In  1809,  as  we  shall  see  later,  our  own  Society  was 
founded,  which  is  the  oldest,  as  well  as  the  most  extensive 
Jewish  missionary  organization  in  the  world,  and  may  be 
regarded  as  the  mother  Society.  Last  century  (1801 — 1900) 
was  fruitful  in  producing  organizations  for  the  Evangelization 
of  the  Jews.* 


*  A  list  of  these  Societies  will  be  found  in  the  author's  Jews  and  their 
Evangelization,  pp.  19 — 102 ;  and  also  in  the  Year-Book  of  the  Evangelical 
Missions  among  the  Jews,  vol.  i.  pp.  93 — 121. 


CHAPTER  II. 

HISTORY   OF   THE  JEWS   IN    ENGLAND. 


British  Christianity  and  5t.  Augustine~-The  Settlement  of  Jews— Roman  times 
Saxon  times— The  Conquest— Jews  in  Stamford,  Oxford  and  London— William  II. 
and  the  rabbis— Henry  I.  and  Stephen — "Blood  Accusation  "—St.  Bernard  of 
Clairvaux— The  Angevin  Kings— Jews  of  Lincoln  and  York— "Ivanhoe" — John  and 
Abraham  of  Bristol— Henry  III.— The  "  Domus  Conversorum  " — Expulsion  in  reign 
of  Edward  I.— Succeeding  400  years— Menasseh  ben  Israel  and  Cromwell— Under 
the  Stuarts— Georgian  and  Victorian  eras— The  present  London  Jewry  :  status, 
numbers,  language  and  religion. 

THE  first  settlement  of  the  Jews  in  England  is  lost  in 
obscurity.  It  was  probably  at  a  very  early  date, 
synchronizing,  it  may  be,  with  the  establishment  of 
Christianity  in  our  land.  Let  us  discuss  the  latter  event  first.  In 
1897  we  celebrated  the  i3OOth  anniversary  of  the  coming 
of  St.  Augustine  in  A.D.  597.  He  is  said  to  have  brought 
Christianity  to  the  Saxons.  We  do  not  know,  for  certain, 
who  was  the  first  to  introduce  Christianity  into  the  country, 
but  it  could  not  have  been  St.  Augustine  ;  for  when  he  landed 
he  found  a  British  Church  already  existing,  with  bishops, 
clergy,  and  liturgy  of  her  own.  The  Church  had  been 
founded  in  these  islands  long  before  St.  Augustine's  time,  and 
established,  as  every  other  early  Church — whether  at  Rome, 
Corinth,  Ephesus,  Philippi,  Colossae,  or  Thessalonica — by 
the  preaching  of  the  Gospel  of  our  Lord  and  Saviour  Jesus 
Christ. 

The  probability  is  very  great  that  the  Gospel  was  introduced 
into  Britain  about  the  close  of  the  first  century.  During  the 
Roman  invasion  and  domination  there  existed  a  very  close 
connexion  between  Rome  and  her  tributary,  and  there  was  a 
great  deal  of  coming  and  going  between  Italy  and  Britain, 
owing  to  the  strict  and  wholly  military  occupation  of  our 
country.  The  magnificent  old  Roman  roads  offered  every 
facility  for  this  intercourse  between  Rome  and  her  conquered 
countries.  A  man,  for  instance,  could  ride  in  his  chariot  all 


14  JEWS    IN    ENGLAND 

the  way  from  Byzantium,  on  the  Bosphorus,  to  Boulogne  ;  and 
then  again  from  Dover,  along  Watling  Street,  through  London, 
right  away  to  Cardigan  Bay.  It  is  simply  incredible  that 
everything  else  should  have  travelled  along  the  road  from 
Rome  to  London,  except  the  Gospel  of  Jesus  Christ.  It  must 
have  come,  and  that  early  ;  and,  if  old  writers  can  be  trusted, 
it  did  so  come.*  Gildas,  the  early  British  historian  (6th  cen 
tury),  says  that  Christianity  was  introduced  into  Britain  before 
the  defeat  of  Boadicea,  A.D.  6i.f 

Metaphrastes,  of  Constantinople  (loth  century),  claimed 
St.  Peter  as  the  Apostle  of  Britain.  Baronius  also  asserts  that 
he  came  to  Britain,  A.D.  61,  a  statement  which  is  repeated 
by  Lippomanus  and  Nicephorus.  The  traditions  about  St. 
James,  St.  Simon  Zelotes,  and  St.  Philip,  are  not  supported  by 
any  ancient  authorities.  Others  assigned  British  Christianity 
to  the  efforts  of  Joseph  of  Arimathea.  \  From  the  writings  of 
Clement,  Jerome,  Theodoret,  perhaps  also  Eusebius,  Arnobius, 
Venantius  Fortunatus,  and  others,  many  have  supposed  that 
St.  Paul  preached  the  Gospel  in  Britain.  §  So  Camden,  Parker, 


*  Justin  Martyr  (A.D.  160)  says  that  there  was  no  race  of  men,  whether  barbarian 
or  Greek,  among  whom  there  were  no  Christians.  This  would  include  Britain. 
Cum  Tryphone  Judcco  Dialogus  (Ed.  Thirlby,  London,  1722),  p.  388. 

Irena^us  (circ.  185)  speaks  of  the  propagation  of  the  Gospel  to  the  extremities  of 
the  earth  by  the  Apostles  and  their  disciples,  expressly  naming  the  Celts,  who 
then  inhabited  the  British  Isles.  Adv.  Haeres,  i.,  2  and  3  (Lut.  Par.,  1639),  p.  53. 

Tertullian  (c.  197)  speaks  of  Christians  in  remote  parts  of  Britain ;  "  Britan- 
norum  inaccessa  Romanis  loca,  Christo  vero  subdita  .  .  .  Christi  nomen  regnat 
.  .  .  Christi  nomen  et  regnum  colitur."  Adv.  fudteos  vii.  (Paris,  1664),  p.  189. 

Origen  (c.  231)  speaks  to  the  same  effect  :  Horn.  vi.  in  Lucam. 

t  De  Exddio  Britannia:,  inter  Monumenta  S.  Patrum  (Bas.,  1569),  p.  833. 

J  In  a  charter  of  Henry  II.,  dated  1185,  the  church  of  Glastonbury  is  said  to 
have  been  erected  "  by  the  very  disciples  of  our  Lord."  Fuller  narrates  that  the 
English  Bishops  present  at  the  Council  of  Basel  claimed  precedence  on  the  ground 
that  the  Britons  had  been  converted  by  Joseph.  History  iv.,  iii.  8. 

§  St.  Clement,  of  Rome,  says,  (Ad Corinthos,  v.  7)  that  St.  Paul  visited  "the 
utmost  bounds  of  the  West "  (siri  TO  rkp^a  r/jc  Svaeios  i\9a>v)  an  expression 
which  may  have  covered  the  British  Isles. 

Theodoret,  a  Church  historian  of  the  5th  century,  says  the  Britons  received  the 
Gospel  (Sermon  ix.,  De  Legibus,  p.  610,  vol.  iv.,  Paris,  1642);  "Paul  carried 


EARLY    TRADITIONS  15 

Usher,  Stillingfleet,  Burgess,*  Cave,  Gibson,  Godwin,  Rapin, 
Short,  and  others.  But  modern  scholars,  such  as  Bishop 
Stubbs,  Mr.  Haddan,  Bishops  Lightfoot  and  Browne  (of  Bris 
tol),  do  not  support  the  Pauline  origin  of  British  Christianity,  f 
Whoever  the  original  preacher  may  have  been,  there  can  be 
little  doubt,  seeing  that  every  tradition  refers  it  to  a  Jewish 
origin,  that  the  first  message  of  salvation  was  delivered  in  our 
land  by  a  Hebrew  Christian.  And  this  is  the  point  we  wish  to 
emphasize  and  enforce.  It  gives  us  a  very  strong  argument, 

salvation  to  the  islands  which  lie  in  the  ocean"  (on  Psalm  cxvi.,  vol.  i.,  p.  871)  ; 
and,  ' '  Paul,  after  his  release  from  Rome,  went  to  Spain,  and  thence  carried  the 
light  of  the  Gospel  to  other  nations"  (on  2  Tim.  iv.  17,  vol.  iii.,  p.  506). 

St.  Jerome  says,  "  St.  Paul,  having  been  in  Spain,  went  from  one  ocean  to 
another  .  .  .  and  his  diligence  in  preaching  extended  as  far  as  the  earth  itself" 
(on  Amos).  Again,  "  St.  Paul,  after  his  imprisonment,  preached  the  Gospel  in 
the  western  parts"  (De  Scripturis  Ecclesia:),  in  which  St.  Jerome  probably 
included  Britain  (cf.  Epistola  ad  Marcellaui}. 

Eusebius  says  that  some  of  the  Apostles  ' '  passed  over  the  ocean  to  those  which 
are  called  the  British  Isles  "  (tTri  rdc  icoXou/ilvae  "BpiTavviKaQ  VJJCTODC).  Denionst. 
Evang.  Hi.,  7,  p.  112,  Paris,  1628. 

Venantius  Fortunatus,  Bishop  of  Poictiers  in  the  6th  century,  says,  "  Paul, 
having  crossed  the  ocean,  landed  and  preached  in  the  countries  which  the  Briton 
inhabits,  and  in  utmost  Thule  "  (  Vita  S.  Martini,  lib.  iii). 

Sophronius,  patriarch  of  Jerusalem  in  the  7th  century,  speaks  of  St.  Paul's  visit 
to  Britain.  (Sermo  de  Natali. ,  App. ). 

There  can  be  little  doubt  that  early  writers,  both  classical  and  theological,  did 
allude  to  Britain  under  the  terms  western  and  utmost — e.g.,  Catullus,  "  the  utmost 
Britons"  (Epist.  ad  Aurelium}  ;  "  that  utmost  island  of  the  west,"  "in  ultima 
occidentis  insula"  (Epist.  ad  Cicsarem,  Carmen  xxix.)  ;  Horace,  "the  Britons  ut 
most  of  the  world  "  (Car/it,  i.  35).  So  also  Eusebius,  Chrysostom,  Theodoret, 
Arnobius. 

It  is  probable  that  the  noble  British  Christians  at  Rome — Pomponia,  wife  of 
Aulus  Plautius,  formerly  governor  of  Britain  ;  and  Claudia,  wife  of  Pudens  (2 
Tim.  iv.  21.  Cf.  "Claudia,  Rufe,  meo  nubit  peregrina  Pudenti,"  and  "Claudia, 
cceruleis  cum  sit  Rufina  Britannis  edita,"  Martial.  Epigr.  iv.  13  ;  vi.,  53) — would 
have  drawn  the  Apostle's  attention  to  Britain's  need  of  evangelization. 

See  also  Stillingfleet,   Origines  Britannicce,  c.  I. 

*  Bishop  Burgess  even  says,  "We  may  fairly  conclude  that  the  testimony 
respecting  St.  Paul's  preaching  in  the  utmost  bounds  of  the  west,  that  is,  in 
Britain,  is  indisputable." — Tracts  on  the  Origin  and  Independence  of  the  Ancient 
British  Church  (London,  1815),  p.  52. 

t  Lightfoot  on  the  passage  in  St.  Clement  says  there  is  "neither  evidence  nor 
probability  "  for  it. 


16  JEWS    IN    ENGLAND 

in  the  way  of  gratitude,    for  the  promotion  of  Christianity 
amongst  the  Jews. 

Side  by  side  with  the  foregoing  enquiryas  to  the  introduction 
of  Christianity  into  Britain  runs  another — When  did  Jews  first 
visit  or  settle  in  our  country  ?  The  terminus  a  quo  can  never 
indeed  be  definitively  settled,  from  the  simple  fact  that  we 
possess  no  evidence  worthy  of  the  name,  English  or  Jewish, 
before  the  Norman  Conquest,  upon  which  to  rely  thoroughly. 

There  are,  however,  many  interesting  conjectures  which 
are  here  given  for  what  they  are  worth.  The  learned  Dr. 
Moses  Margoliouth,  a  missionary  of  our  own  Society, 
calling  to  mind  the  wandering  and  migratory  propensities 
of  the  Jews  ever  since  the  time  of  Abraham,  held  that 
they  visited  these  islands,  as  they  did  other  countries 
remote  from  their  own  before  the  Babylonian  Captivity.* 
Again,  if  Tarshish  be  Tartessus  in  Spain,  the  Israelites  who 
came  as  far  west  as  that,  even  in  Solomon's  time,  may  have 
come  a  little  further  west.  We  know  that  the  Phoenicians  did 
come  to  the  British  Isles  for  tin,  why  not  Jews  also  ?  The 
islands  were  well  known  to  Herodotus,  B.C.  45o.f  Again, 
there  is  a  certain  affinity  between  the  Hebrew  and  Welsh 
languages,  which  may  point  to  intercourse  between  the  Jews 
and  ancient  Britons.J 

It  has  been  argued  that  because  Jews  were  in  alliance  with 
the  Romans  (cf.  I  Mace.  viii.  22 — 29),  and  even  served  in 
the  Imperial  ranks,  some  would  probably  be  in  the  Roman 
legions  in  Britain  in  the  time  of  Julius  and  successive  Caesars. 
This  does  not  prove  they  settled  here.  Joseph  ben  Gorion, 
an  Italian  Jew,  who  probably  lived  in  the  middle  of  the  tenth 
century,  says  §  the  Jews  of  Asia  sent  the  following  letter  to 

*  History  of  the  Jews  of  Great  Britain,  vol.  i.,  pp.  1-41. 

t  He  calls  them  Cassiterides,  that  is  "islands  of  tin"  (iii.  115).  The  word 
Britain  is  derived  by  Bochart  from  the  Phoenician  Baratanic,  i.e.,  "country  of 
tin."  Camden,  however,  derives  it  from  the  Celtic  name  Prydhain. 

+  Hyamson,  History  of  the  Jews,  p.  i. 

§  Ch.  xlvii.,  quoted  in  Tzemach  David,  by  Rabbi  David  Ganz  ;  and  Margo 
liouth,  History  of  the  Jeias  in  Great  Britain,  i.  28. 


IN    SAXON    TIMES  17 

Hyrcanus  the  high  priest :  "  Be  it  known  unto  you,  that 
Augustus  Caesar  sent  throughout  all  the  countries  of  his 
dominion,  as  far  as  beyond  the  Indian  Sea,  and  as  far 
as  beyond  the  British  territory,  and  commanded  that  in 
whatever  place  there  be  man  or  woman  of  the  Jewish 
race,  servant  or  hand-maiden,  they  should  be  set  free  without 
any  redemption  money."  Margoliouth,  commenting  on 
this,  says,  "  The  Jews  in  this  country  chronicle  the  same 
event  annually  in  their  calendar  in  the  following  words, 
'Augustus's  edict  in  favour  of  the  Jews  in  England.  C.JE. 
15.'"  In  the  Tzemach  David,  a  Hebrew  chronicle  by 
Rabbi  David  Ganz  (A.D.  1592),  we  read  that  Caesar  Augus 
tus  was  "  a  lover  of  Israel." 

The  above  legends,  for  they  are  hardly  more,  have  seemed 
to  some  to  establish  a  probability  that  Jews,  at  least  visited 
this  country  during  the  Roman  domination.* 

When  we  come  to  the  Saxon  period  the  evidence  can  hardly 
be  held  to  be  sufficient  to  establish  the  certainty  of  the  pre 
sence  of  Jews  in  this  country.  It  amounts  to  this  ; 

(i.)  The  Liber  Panitentialis  attributed  to  Theodore,  Arch 
bishop  of  Canterbury  (A.D.  669-690),  contains  enactments 
against  Christians  attending  Jewish  feasts.  So  also  the 
Excerptiones,  or  "Canonical  Excerpts,"  attributed  to  Ecg- 
berht,  Archbishop  of  York  (A.D.  732-766).  Jacobs,  however, 
thinks  these  Jews  were  probably  non-resident,  being  Gallo- 
Jewish  slave-dealers,  visiting  this  country  in  order  to  export 
slaves.f 

(ii.)  Ingulphus,  in  his  History  of  Cray  land  Abbey,  relates 
that  Whitglaff,  king  of  Mercia,  granted  a  charter,  in  833,  to 
the  Abbey,  confirming  all  lands  and  other  gifts  which  had 
been  bestowed  upon  it  by  Christians  or  by  Jews.J 

(in.)  Basnage  asserts  that  the  Jews  were  banished  from 
England  in  the  beginning  of  the  nth  century,  and  did  not 

*  Margoliouth,  Id.  p.  31,  cf.  Tovey,  Angliajtidaicat  p.  4. 

t  Jacobs,  Jews  of  Angevin  England,  pp.  2,  3. 

J  Ingulphus,  History  of  Croyland  Abbey,  p.  9  (now  held  to  be  a  forgery  of  the 
I3th  or  I4th  century.  See  Jacobs,  Jews  of  Angevin  England,  p.  300  ;  and  cf.  Dr. 
Robinson,  Historical  Character  of  St.  John's  Gospel,  p.  49.) 

C 


18  JEWS    IN    ENGLAND 

return  till  after  the  Conquest.*  With  this  agrees  Lindo,  who 
says  explicitly,  "  C.^E.  1020  Canute  banished  the  Jews  from 
England."!  ^Ve  do  not  know,  however,  the  ultimate  authority 
for  these  statements. 

(iv.)  In  certain  laws,  attributed  to  Edward  the  Confessor,  it 
is  enacted  that  Jews,  and  all  that  they  have,  belong  to  the 
king.  % 

There  is  nothing  in  the  foregoing  statements  to  prove  that 
Jews  were  domiciled  in  England  before  the  Conquest. 

Many  Jews  came  over  to  England  during  the  reign  of 
William  I.  (1066 — 1087),  from  whom  they  are  said  to  have 
purchased  the  right  to  do  so.  They  settled  at  Stamford,  § 
Oxford,  and  also  in  London,  especially  in  the  neighbour 
hood  of  the  Tower,  where  they  would  be  under  the  imme 
diate  protection  of  the  king.  The  Crown  claimed  entire 
jurisdiction  over  the  Jews  of  England,  and  they  were  known 
as  "  the  king's  men  " — they  and  theirs  belonging  exclusively 
to  the  monarch. 

About  the  year  1075  the  Jews  appear  to  have  been  very 
numerous  at  Oxford,  where  they  let  houses — Lombard  Hall, 
Moses  Hall,  and  Jacob  Hall — to  the  students  whom  they 
instructed  in  Hebrew.  ||  William  II.  (1087 — iioo)  befriended 
the  Jews,  and  convened  a  meeting  between  the  Bishops  and  some 
leading  rabbis,  for  the  discussion  of  the  respective  merits  of 
Christianity  and  Judaism,  and  actually  went  so  far  as  to  swear 
"  by  the  face  of  St.  Luke  "  that  if  the  Jews  came  off  best,  he 
would  himself  embrace  their  faith.  Both  parties  claimed  the 
victory.  The  king  continued  to  lend  his  countenance  to  the 
Jews,  and  even  farmed  to  them  vacant  bishoprics.  They 
were  not  allowed  a  burial  ground,  but  might  bury  their  dead 

*  Basnage,  History  of  the  Jews,  vii.  x.  18. 
•\Jewish  Calendar  for  Sixty -four  Years  (1838). 

£  Jacobs,  mje-vs  in  Angevin  England^.  3),  says  that  this  particular  clause 
was  an  interpolation  in  the  reign  of  Henry  II. 

§  Peck,  Antiquarian  Annals  of  Stamford,  Bk.  iv.  ch.  ii. 

||  Wood,  Histoi  y  and  Antiquities  of  the  University  of  Oxford,  Bk.  i.  p.  46. 


UNDER     THE    NORMAN    KINGS  19 

in  St.  Giles,'  Cripplegate,*  which  came  to  be  called  "  The 
Jews'  Garden." 

During  the  reign  of  Henry  I.  (noo — 1135)  the  Jews 
continued  to  multiply  and  prosper,  and  even  attempted  to 
proselytize,  for  we  read  of  monks  being  sent  to  towns  where 
they  resided,  in  order  to  counteract  their  efforts. 

With  the  accession  of  Stephen  (1135),  the  troubles  of  the 
Jews  commenced  in  real  earnest,  and  from  thence  right 
onward  to  their  expulsion  from  England  in  i29O,t  their 
history  is  full  of  "  lamentation,  and  mourning,  and  woe " — a 
state  of  things  which  reflects  lasting  discredit  upon  kings, 
Church,  and  people,  during  this  long  period.  If  the  information 
had  come  to  us  through  Jewish  channels  we  must  have  deemed 
it  utterly  incredible  ;  seeing,  however,  that  it  is  derived  from 
Christian  historians,  we  must  perforce  sorrowfully  admit  its 
accuracy,  in  the  main  outlines  at  least.  But  little  attempt 
can  here  be  made  to  fill  in  the  outlines  of  this  "  time  of  Jacob's 
trouble  "  ;  which  present  a  monotonous  recurrence  of  imposi 
tion  of  taxes,  false  accusations,  robbery,  pillage,  and  massacre, 
without  regard  to  sex  or  age. 

In  1141  Stephen  extorted  a  fine  of  .£2,000  from  the  London 
Jews  on  a  false  charge  of  manslaughter.  Matilda,  daughter 
of  Henry  I.,  during  her  short  tenure  of  power,  compelled 
the  Jews  of  Oxford  to  give  her  money,  an  example 
eagerly  followed  by  Stephen  when  he  came  into  his  own 
again.;}; 

It  was  in  1 144  that  the  "  Blood  Accusation  "  was  first  heard 
of  in  England.  The  Jews  of  Norwich  were  calumniously 
charged  with  crucifying  a  lad  named  William,  and  using  his 
blood  in  their  passover,  or  other  ceremonial  rites.  This 
hideous  charge  was  probably  believed  by  the  ignorant 
populace,  just  as  it  is  credited  to-day  in  Eastern  lands,  §  and  it 
was  repeated  more  than  once  against  the  Jews  ;  but,  as  an  old 

*  Milman,  History  of  the  Jews,  Bk.  xxv.  231. 
t  See  page  25. 

J  Wood,  Histoiy  and  Antiquities  of  Oxford,  Bk.  i.  p.  51. 
§  Sites  and  Scenes,  I.  pp.  no,  115,  118,  128,  155,  156. 
C  2 


20  JEWS    IN    ENGLAND 

historian  pointedly  observes,  they  are  never  said  to  have 
practised  this  crime  except  at  "  such  times  as  the  king  was 
manifestly  in  great  want  of  money."  * 

In  1147  St.  Bernard  of  Clairvaux  addressed  the  follow 
ing  noble  encyclical  letter  "  to  the  people  of  England,"  or 
"  to  the  clergy  and  people  of  Eastern  France,"  and  to  German 
Bishops : 

For  the  rest,  my  brethren,  I  advise  you,  or  rather  not  I,  but  the  apostle  of  God 
through  me,  not  to  believe  in  every  impulse.  We  hear  and  rejoice  that  the  zeal 
of  God  burns  in  you,  but  it  should  not  fail  altogether  to  be  tempered  by  knowledge. 
You  should  not  persecute  the  Jews,  you  should  not  slay  them,  you  should  not  even 
put  them  to  flight.  Consult  the  divine  pages.  I  know  what  is  written  propheti 
cally  of  the  Jews,  "  The  Lord  will  shew  unto  me,"  says  the  Church  (Ps.  lix.  9,  10), 
"  about  mine  enemies  :  do  not  kill  them  :  never  will  my  people  be  forgotten." 
They  are  living  symbols  for  us,  representing  the  Lord's  Passion.  For  this  are 
they  dispersed  to  all  lands,  so  that  while  they  pay  the  just  penalty  of  so  great  a 
crime,  they  may  be  witnesses  for  our  redemption.  Nevertheless  they  will  be 
converted  at  eve,  and  in  time  there  will  be  respect  to  them.  At  last,  says  the 
Apostle  (Rom.  xi.  26),  "When  the  multitude  of  the  heathen  shall  have  entered, 
then  all  Israel  shall  be  safe."  In  the  meantime  he  that  dies  remains  in  death. 
I  keep  silence  on  the  point  that  we  regret  to  see  Christian  usurers  jewing  worse 
than  Jews,  if  indeed  it  is  fit  to  call  them  Christians  and  not  rather  baptized  Jews. 
If  the  Jews  are  altogether  ground  down,  how  in  the  end  shall  their  promised 

salvation  and  conversion  prosper  ? It  is,  too,  a  mark  of  Christian 

piety,  both  to  war  against  the  proud  and  spare  the  humble,  and  especially  those 
"  of  whom  was  Christ  according  to  the  flesh "  (Rom.  ix.  5).  But  you  may 
demand  from  them,  according  to  the  apostolic  mandate,  that  all  who  take  up  the 
cross  shall  be  freed  by  them  from  all  exaction  of  usury,  f 

Under  the  Angevin  Kings  (1154 — 1216).  All  things  con 
sidered,  the  reign  of  Henry  II.  was  less  disastrous  to  the  Jews 
than  that  which  preceded  and  those  which  followed  it,  and  the 
monarch  even  granted  them  cemeteries  outside  every  town 
where  they  resided.  Still,  severe  pecuniary  measures  were 
dealt  out  against  them,  amounting,  on  one  occasion,  to  an 
extortion  of  a  quarter  of  their  property.  On  another  occasion 
they  had  the  privilege  of  contributing  £60,000  toward  the 
Third  Crusade,  the  entire  Christian  population  of  England 
being  mulcted  at  £70,000  only.  Moreover,  the  "Blood 
Accusation  "  cropped  up  again  at  Gloucester  and  Bury  St. 

*  Tovey,  Anglia  Judaica>  p.  n. 

t  Jacobs,  Jews  of  Angevin  England ,  p.  22. 


REIGN    OF    RICHARD    I.  21 

Edmunds,  with  the  usual  result  to  the  royal  coffers.  Notwith 
standing,  the  Jews  prospered  in  commerce  and  in  the  pursuit  of 
arts  and  literature.  They  had  schools  of  learning  in  London, 
Cambridge,  Lincoln,  Lynn,  Norwich,  Oxford  and  York,  of 
which  even  Christians  were  not  slow  to  take  advantage. 
England  thus  felt  some  rays  of  that  brilliant  light  of  Jewish 
culture  which  was  shining  in  Spain  during  the  same 
period.  * 

It  was  during  the  reign  of  Henry  II.,  probably  in  1158,  that 
the  celebrated  Rabbi  Abraham  Ibn  Ezra  visited  London,  where 
he  wrote  some  of  his  works,  amongst  them  a  treatise  called 
Yesod  Mora,  i.e.,  "  Foundation  of  Religion." 

Jewish  hopes  for  better  things  ran  high  upon  the  accession 
of  Richard  Coeur  de  Lion,  the  reason  for  which  is  difficult  to 
find,  seeing  that  the  warrior-king  would  scarcely  be  likely  to 
view  with  favour  those  whom  the  Crusaders  regarded  as  the 
enemies  of  Christ.  The  Jews  were  soon  undeceived. 
Forbidden  to  attend  the  coronation,  some  of  their  number, 
nevertheless,  did  so.  This  disobedience  to  the  royal  command 
enraged  the  populace,  who  mercilessly  attacked  those  Jews 
who  were  present  at  the  ceremonial.  The  same  night  the 
Jews  of  London  generally  were  sought  out,  and  pillage  and 
massacre  followed.  The  slaughter  ceased  only  when  the 
mob  were  glutted  with  blood.  A  celebrated  rabbi,  Jacob  of 
Orleans,  was  put  to  death  amongst  others.  A  compatriot,  Rabbi 
Gedeliah  ben  Joseph,  thus  recorded  the  shocking  event : — 
"  Our  rabbi,  Jacob  of  Orleans,  was  put  to  death  in  glorification 
of  God's  name,  and  many  other  Jews  with  him."  f  An 
enquiry  into  these  sanguinary  riots  proved  abortive,  as  might 
have  been  predicted.  It  was  at  this  juncture  that  a  Jew  of 
York,  Benedict  by  name,  who  happened  to  be  in  London,  was 
ordered  to  embrace  Christianity.  He  was  forcibly  baptized. 
He  confessed  to  Richard  that  he  still  retained  his  former  faith, 
whereupon  the  King  asked  the  Archbishop  of  Canterbury, 
who  was  present,  what  punishment  he  ought  to  receive  for  his 
apostasy?  "  Not  any,"  was  the  answer  ;  "for  if  he  will  not  be 

*See  page  139. 

t  Shalshekth  Hakabbalah,  quoted  m.Jews  in  Great  Britain,  i.  91. 


22  JEWS    IN    ENGLAND 

a  servant  of  God,  let  him  be  a  servant  of  the  devil."  The  citizens 
of  Norwich,  Lynn,  Stamford,  and  Bury  St.  Edmunds,  who 
were,  perhaps,  inflamed  by  fanatical  friars  then  preaching  the 
Third  Crusade,  followed  the  example  of  those  of  London  in 
maltreating  the  Jews  ;  whilst  in  some  other  towns  the  Jews 
saved  themselves  by  submitting  to  baptism.  At  Lincoln  they 
escaped  with  their  effects  into  the  castle,  having  bought  this 
privilege  of  sanctuary  at  a  very  high  price. 

It  was  at  York  that  the  Jews  suffered  most  terribly.  The 
houses  of  Benedict  and  other  wealthy  Jews  were  seized,  and 
the  residents  murdered.  Hundreds  of  Jews  escaped  with  their 
families  into  the  castle.  A  monk  inflamed  the  fury  of  the 
rabble  who  attacked  it,  crying  out,  "  Destroy  the  enemies  of 
Christ !  Destroy  the  enemies  of  Christ  !  "  Finding  their  fate 
inevitable,  after  a  desperate  resistance,  the  Jews,  stimulated  by 
a  venerable  rabbi,  set  fire  to  the  castle  and  destroyed  their 
families  and  themselves.  The  numbers  who  were  massacred 
at  York,  one  way  or  another,  were  variously  estimated  at  from 
500  to  1,500.  No  doubt  the  citizens  of  York  found  this  a 
short  and  easy  way  of  ridding  themselves  of  their  creditors. 

Sir  Walter  Scott  has  eloquently  described  *  the  terrible 
position  of  the  Jews  in  England  at  this  period  : 

Except,  perhaps,  the  flying  fish,  there  was  no  race  existing  on  the  earth,  in  the 
air,  or  the  waters,  who  were  the  object  of  such  an  unintermitting,  general, 
and  relentless  persecution  as  the  Jews  of  this  period.  Upon  the  slightest  and 
most  unreasonable  pretences,  as  well  as  upon  accusations  the  most  absurd  and 
groundless,  their  persons  and  property  were  exposed  to  every  turn  of  popular  fury. 

The  same  writer  also  put  into  the  mouth  of  a  Jewish  maiden 
of  that  age : 

Such  is  no  safe  abode  for  the  children  of  my  people.  Ephraim  is  an  heartless  dove — 
Issachar  an  over-laboured  drudge,  which  stoops  between  two  burdens.  Not  in  a 
land  of  war  and  blood,  surrounded  by  hostile  neighbours,  and  distracted  by 
internal  factions,  can  Israel  hope  to  rest  during  her  wanderings,  t 

Richard  established  what  was  called  the  "Exchequer  of  the 
Jews."  Their  property  was  scheduled,  and  their  wealth  esti 
mated,  ostensibly  that  the  same  might  be  protected,  in  reality 
that  the  king  might  draw  upon  it  at  his  pleasure.  They  thus 

*  Ivanhoe,  ch.   vi.  f  Id.,  ch.  xliv. 


REIGN    OF   JOHN  23 

obtained  rest  from  their  enemies,  but  at  very  great  cost  to 
themselves.  , 

Nothing  good  could  the  Jews  expect  from  John  when  he  came 
to  the  throne.  He  took  full  advantage  of  the  "  Exchequer," 
and  obtained  whatever  supplies  he  coveted.  To  allay  the 
growing  fears  of  the  Jews  he  granted  them  a  charter  of  liberty 
and  privileges,  accepting  their  appointment  of  one  Jacob  of 
London  as  their  chief  rabbi  ("presbyteratus  omnium  Judaeorum 
totius  Angliae"),  whom  he  called  "  our  dear  friend."  The  sum 
of  4,000  marks  was  the  price  paid  for  these  privileges.  The 
net  was  spread,  and  the  Jewish  birds  flew  over  from  the 
Continent  in  pursuit  of  wealth.  When  they  had  amassed  it, 
the  king  came  down  upon  them  and  extorted  66,000  marks, 
a  very  considerable  sum  in  those  days.  Payment  was 
enforced  by  imprisonment  or  torture.  Many  victims  were 
deprived  of  one  eye.*  One  Jew,  Abraham  of  Bristol,  suffered 
the  loss  of  a  tooth  per  diem  for  seven  days,  rather  than  pay 
his  share  of  the  levy.  It  cost  him  10,000  marks  to  save  his 
last  solitary  tooth.  In  fact,  the  Jews  proved  a  veritable  gold 
mine,  thoroughly  well  worked  when  the  king  was  in  need  of 
money.  John's  death  must  have  been  a  relief  to  the  Jews. 
"  Thank  God  that  there  was  only  one  king  John,"  was  the 
exclamation  of  a  modern  Jew.f 

In  1213  Richard,  a  prior  of  Bermondsey,  opened  a 
"  Hospital  of  Converts  "  for  the  reception  of  Christian  Jews. 
There  was  a  similar  institution  at  Oxford  circ.  1289.  \ 

There  was  some  amelioration  in  the  unenviable  lot  of  the 
Jews  during  the  minority  of  Henry  III.  The  Earl  of  Pembroke, 
the  enlightened  and  just  Regent,  lifted  their  burdens,  opened 
the  prison  doors,  and  enacted  that  the  property  of  the  Jews 
of  London,  Bristol,  Gloucester,  Hereford,  Lincoln,  North 
ampton,  Oxford,  Southampton,  Stamford,  Warwick,  Winchester, 
Worcester,  and  York  should  be  inviolate.  John's  charter  was 
re-confirmed.  This  happier  state  of  things  lasted  also 
throughout  the  regency  of  Hubert  de  Burgh.  There  was  one 

*  Margoliouth  thinks  this  was  the  origin  of  the  phrase,  "  worth  a  Jew's  eye." 
t  Margoliouth,  History ',  p.  132.     J  Wood,  History  of  Oxford,  Bk.  i.  p.  132. 


24  JEWS    IN    ENGLAND 

questionable  privilege  which  the  Jews  enjoyed,  that  of  being 
compelled,  for  their  protection  it  was  alleged,  to  wear  upon 
their  breast  a  distinctive  badge  of  linen  or  wool.  This  cut 
two  ways.  It  also  marked  them  out,  and  prevented  both  them 
and  their  wealth,  which  was  more  to  the  purpose,  as 
subsequent  events  shewed,  from  being  lost  sight  of. 

This  era  of  prosperity  attracted  Jews  from  the  Continent,  and 
their  numbers  in  England  rapidly  increased.  Though  the 
wardens  of  the  Cinque  Ports  imprisoned  and  pillaged  the 
immigrants,  the  Crown  stood  by  them  and  shielded  them. 
This  enraged  the  populace,  whose  cupidity  was  fanned  by 
the  Church.  Stephen  Langton,  Archbishop  of  Canterbury, 
ordered  that  the  Jews  should  be  severely  ostracised.  No  one 
was  to  trade  with  them,  or  even  to  sell  them  the  necessaries 
of  life  ;  and  they  were  not  allowed  to  keep  Christian  servants, 
or  to  erect  any  more  synagogues.  Worst  of  all,  the  doors  of 
all  churches  were  to  be  kept  shut  to  them  ;  and  this  because 
a  deacon  had  turned  Jew,  though  he  was  promptly  hanged  at 
Oxford  !  To  such  a  depth  had  the  Christianity  of  our  land 
sunk.  The  kingdom  of  heaven  was  to  be  closed  against  the 
race  to  which  the  Saviour  of  mankind  belonged.  How 
deplorably  true  then  the  words,  "  This  is  Zion,  whom  no  man 
careth  for ! " 

Once  again,  and  for  the  last  time,  the  Crown  interposed.  The 
victims  were  to  be  fleeced  in  another  way.  The  wealth  of  the 
Jews  was  too  much  for  the  king's  cupidity.  A  pretext  for 
despoiling  them  was  soon  found :  they  were  accused  of 
clipping  the  coin  of  the  realm.  They  were  heavily  taxed  again 
and  again,  and  furnished  "  the  sinews  "  for  war  against  France 
(1230-6).  In  the  year  1240  Henry  summoned  a  Parlia- 
mentuvi  Judaicwn,  composed  of  the  wealthiest  Jews  in  every 
town.  The  hopes  of  the  community  rose  high,  and  they 
looked  for  better  days.  It  was  but  a  fool's  paradise ;  they 
were  called  together  merely  for  the  purpose  of  helping  the 
needy  monarch.  Extortion  succeeded  extortion  in  shameless 
regularity.  Jacob  of  Norwich,  Aaron  of  York,  Abraham  of 
Berkhampstead,  and  Hamon  of  Hereford,  were  some  of  the 
wealthiest  victims.  The  reader  is  referred  to  the  writings  of 


EXPULSION  25 

Matthew  Paris,  Agnes  Strickland,  Dr.  Tovey,  J.  E.  Blunt,  W. 
Prynne,  Margoliouth,  Madox,  and  others,  for  details  of  the 
rapacious  plundering  of  the  Jews  during  this  reign.  They 
became  royal  chattels,  now  sold  or  mortgaged  to  Richard  Earl 
of  Cornwall,  who  farmed  them  at  his  will  and  pleasure,  and 
now  to  Prince  Edward.  The  king  varied  his  treatment  by 
opening  a  "Domus  Conversorum,"  an  institution  for 
converts,  in  Chancery  Lane,  on  the  site  afterward  occupied 
by  the  Rolls  Court ;  one  of  the  conditions  of  entering  which 
and  embracing  the  Christian  faith  was  the  loss  of  all  things. 
No  wonder  the  king  was  eager  for  the  conversion  of  his 
Jewish  subjects ! 

Edward  I.  had  been  brought  up  in  a  bad  school,  and  will 
ingly  followed  in  his  father's  footsteps.  Having  tasted  blood 
he  hastened  to  consume  the  prey.  By  his  Statutum  de 
Judaismo  (1275)  the  Jews  were  forbidden  to  practise  usury, 
were  obliged  to  engage  in  trade  or  agriculture,  and  to  wear  a 
badge  upon  their  persons.  Tyranny,  slavery,  spoliation,  and 
massacre  sum  up  his  treatment  of  the  ill-fated  people.  The 
old  and  successful  charge  of  "  sweating  "  money  was  levelled 
against  them  once  again.  Most  of  them  were  arrested,  and 
280  executed  in  London  alone.  Shortly  afterward,  in  1290, 
a  decree  was  issued  compelling  all  the  Jews  who  had  escaped 
death  to  quit  these  inhospitable  shores  by  All  Saints'  Day. 
It  was  no  case  of  "  spoiling  the  Egyptians  "  this  time  ;  on  the 
contrary,  the  Jews  themselves  were  hounded  from  town  to  town, 
pillaged  and  robbed,  and  were  victims  of  other  outrages.  A 
story  of  unspeakable  barbarity  is  told  of  the  treatment  which 
some  of  the  refugees  suffered  at  Queenborough.  They  were 
left  on  the  shore  at  the  mouth  of  the  river,  the  captain 
jeeringly  advising  them  to  look  to  Moses,  who  had  led  their 
forefathers  through  the  Red  Sea,  to  save  them.  Leaving  them 
to  their  fate,  the  captain  sailed  off  with  their  few  remaining 
effects.  About  15,000  or  16,000  then  fled  the  country,  their 
property  and  mortgages  being  confiscated  by  the  king. 

Thus  ended  the  first  chapter  of  Jewish  history  in  England. 

Much  our  country  lost  during  the  succeeding  four  centuries 
from  the  absence  of  Jewish  industry,  learning,  intelligence 


26  JEWS    IN    ENGLAND 

and  wealth.  How  much  of  the  Divine  blessing  was  forfeited 
from  disobedience  to  the  injunction,  "  Let  My  outcasts  dwell 
with  thee,"  and  disregard  of  the  Divine  warning,  "  Blessed 
is  he  that  blesseth  thee,  and  cursed  be  he  that  curseth  thee," 
can  never  be  known. 

Although  the  enactment  of  Edward  I.  remained  in  force  for 
this  long  period,  there  can  be  little  reasonable  question  that  it 
was  evaded  by  individual  and  adventurous  trading  Jews. 
Dean  Milman  says  : 

It  can  hardly  be  doubted  that  Jews  must  have  walked  the  streets  of  London^ 
and,  though  proscribed  by  the  law,  must,  by  tacit,  perhaps  unconscious, 
connivance,  have  taken  some  share  in  the  -expanding  commerce  of  England 
during  the  reign  of  the  Tudors.  * 

Where  did  Shakespeare  get  his  portrait  (caricature  ?)  of 
Shylock  from  ?  And,  as  Isaac  Disraeli  asks, 

Had  there  been  no  Jews  in  England  (i.e.  in  the  reigns  of  Elizabeth,  James  I. 
and  Charles  I.),  would  that  luminary  of  the  law,  Sir  Edward  Coke,  have  needed 
to  inveigh  against  the  Jew  as  '  Infidels  and  Turks  ? '  and  regarded  them  as  '  not 
admissible  as  witnesses  ? '" t 

Queen  Elizabeth's  physician  was  a  Jew,  Rodrigo  Lopez  by 
name  ;  and  it  is  highly  probable  that  the  Reformation  lessened 
the  feeling  of  prejudice  against  the  outcast  people,  and  that 
some  of  them  took  advantage  of  this  alteration  in  public 
sentiment,  and  settled  in  England.  Had  it  not  been  for  the  Civil 
War  in  the  first  half  of  the  seventeenth  century,  it  is  more 
than  likely  that  an  attempt  would  have  been  made  to  obtain 
a  national  recognition  of  their  presence  in  this  country. 

After  an  expatriation  of  nearly  400  years,  their  re-settlement 
was  brought  about  by  a  Dutch  Jew — Menasseh  Ben  Israel. 
His  history  is  briefly  this  :  In  1605  a  family  of  Spanish  Jews, 
Ben  Israel  by  name,  left  the  inhospitable  and  cruel  land 
of  Spain  for  Holland,  the  land  of  freedom.  Menasseh  was 
then  an  infant  in  arms.  At  the  early  age  of  eighteen  he  was 
appointed  rabbi  to  the  Amsterdam  congregation.  In  order 
to  supplement  his  slender  stipend  he  took  to  printing,  and 
published  a  prayer-book  in  Hebrew.  He  afterward  became 
a  voluminous  writer,  The  Conciliator,  and  The  Hope  of  Israel, 

*  History  of  the  /ews  xxviii.  p.  355.         t  Genius  of  Judaism,  p.  24. 


CROMWELL    AND    MENASSEH    BEN    ISRAEL  27 

being  his  best  known  works.  The  aim  of  his  life  was 
to  secure  for  his  co-religionists  another  such  asylum  as  they 
had  found  in  Holland.  Consequently  he  forwarded  to  Crom 
well,  in  1650,  a  copy  of  his  Hope  of  Israel,  with  petitions  for 
the  re-admission  of  Jews  to  England.  He  also  wrote  a 
pamphlet  entitled  Vindicics  Judceorum.  In  1655  he  arrived  in 
England  in  order  to  have  a  personal  interview  with  the  Pro 
tector,  who  received  him  in  a  kindly  manner.  The  Council, 
however,  rejected  Menasseh's  appeal ;  but,  by  the  help  of 
Cromwell,  the  way  was  prepared,  or  rather  connived  at,  for  the 
Jews  to  return  to  England.  Two  years  later  they  obtained 
for  a  synagogue  a  piece  of  ground  in  Stepney  which  still 
belongs  to  them. 

It  was  said  that,  in  order  to  flatter  the  Protector,  the  Jews 
affected  to  believe  that  he  was  their  Messiah,  and  they  even 
carried  the  farce  so  far  as  to  send  a  deputation  to  Huntingdon 
to  search  into  his  pedigree.  Another  strange  report  was  that 
the  Jews  offered  half-a-million  of  money  for  St.  Paul's  Cathedral 
and  the  Bodleian  Library  for  their  synagogue  !  *  Harrington, 
writing  in  his  Oceana  about  this  time  (1656)  proposed  that 
Ireland  should  be  sold  to  the  Jews,  and  the  government  thus 
relieved  of  that  "  burdensome  stone." 

It  was  reserved  for  Charles  II.  to  give  formal  permission  to 
the  Jews  to  reside  in  Great  Britain.  The  first  community  to 
assemble  in  London,  as  might  have  been  expected,  was  the 
Sephardim,  or  Spanish  and  Portuguese  Jews,  most  of  whom 
came  over  from  Holland,  though  their  numbers  were  reinforced 
to  some  extent  from  Portugal  and  Italy.  As  early  as  1662 
they  had  improvised  a  synagogue  in  King  Street,  Aldgate, 
which  about  100  Jews  attended.  They  were,  probably,  men 
of  means  and  education.  In  1663  the  conversion  of  an  Italian 
rabbi,  Moses  Scialitti,  to  Christianity,  and  his  baptism  in  St. 
Margaret's  Church,  Westminster,  caused  considerable  stir. 
He  was  followed  by  some  of  his  co-religionists,  the  most  note 
worthy  of  whom  was  one  Dupass.  In  1664  the  number  of 
Jews  in  England  increased  considerably.  They  were  not 

*  Jost,  Geschichte  der  Israeliten,  vol.  viii.  p.  253. 


28  JEWS    IN    ENGLAND 

regarded  with  any  favour,  though  with  a  certain  amount  of 
curiosity,  and  were  made  to  feel  that  they  were  strangers  in  a 
strange  land.  Indeed,  there  was  talk  of  again  banishing  them, 
and  seizing  their  property.  Charles  II.,  however,  who  had 
probably  been  "  assisted  "  by  the  Jews  to  return  to  England, 
discountenanced  the  idea.  In  1676  a  new  and  large  synagogue 
was  opened  in  Heneage  Lane;  and  in  1699  the  present  building 
in  Bevis  Marks  was  erected. 

James  II.  granted  Jewish  traders  special  advantages,  which 
favour  was  greatly  resented  by  British  merchants.  William  1 1 1., 
who  had  personal  experience  of  the  benefits  accruing  to  his 
own  country  from  the  presence  of  Jews,  was  inclined  to  treat 
them  with  partiality  ;  but  eventually  they  were  placed  under 
severe  disabilities  by  the  Alien  Duties. 

During  the  reigns  of  William  and  Anne  attention  was 
turned  to  the  conversion  of  the  Jews,  and  with  some  success. 
By  the  end  of  the  century  the  Jewish  population  had  risen 
greatly,  owing  to  the  immigration  of  Jews  from  Germany  and 
Poland.  The  presence  of  these  Ashkenazim  was  regarded 
with  much  disdain  and  jealousy  by  the  more  aristocratic 
Sephardim. 

Since  the  commencement  of  the  eighteenth  century  the 
position  of  the  Jews  in  England  has  undergone  a  complete 
change.  In  1722  a  German  synagogue  was  opened  in  Duke's 
Place,  and,  in  1726,  a  second  in  Fenchurch  Street.  Congrega 
tions  of  Jews  were  also  formed  at  Birmingham,  Bristol, 
Cambridge,  Canterbury,  Chatham,  Edinburgh,  Exeter,  Fal- 
mouth,  Glasgow,  Ipswich,  Liverpool,  Manchester,  Penzance 
and  Plymouth.  In  the  time  of  George  II.  there  were  from 
6,000  to  8,000  Jews  in  the  country. 

In  1723  and  1740  two  minor  acts  of  religious  tolerance 
were  passed,  which  were  the  precursors  of  the  Jewish  Natu 
ralization  Act  of  1753.  By  this,  Jews  received  all  the  rights 
of  British  subjects.  The  country  was  not  yet  ripe  for  such 
toleration.  A  storm  of  fierce  fanaticism  arose,  and  swept 
away  the  obnoxious  act  in  the  following  year.  The  number 
of  Jews  had  then  risen  to  12,000. 

In  1754  the  conversion  of  Sampson  Gideon  (Abudiente),  a 


REMOVAL     OF    DISABILITIES  29 

great  financier,  and  ancestor  of  the  Eardley  family,  produced  a 
great  stir  in  Jewish  circles.  Nor  was  this  a  solitary  instance. 
A  Jewish  writer,  recording  the  fact  of  the  diminution 
of  the  Sephardic  community,  has  been  forced  to  admit 
that  "  some  of  the  most  ancient  families  have  wandered 
from  the  pale  of  Judaism,  and  now  rank  among  the  untitled 
nobility  of  Great  Britain...."  Again  he  speaks  of  this 
circumstance  as  "  a  fact  which,  however  painful  it  may  be  to 
Jewish  ears,  must  be  held  to  be  historically  true."  * 

When  Queen  Victoria  ascended  the  throne  in  1837,  certain 
minor  Jewish  disabilities  had  been  removed.  In  1835  the 
office  of  the  shrievalty  for  London  was  thrown  open  to  Jews, 
and  likewise  that  for  Middlesex ;  David  Solomons  being 
elected  to  the  former,  and  another  Jew,  Francis  Goldsmid,  admit 
ted  to  the  Inns  of  Court.  This  was  about  all;  although  a  Bill  for 
the  total  removal  of  Jewish  disabilities  had  passed  the  Com 
mons  in  1833,  1834,  and  1836,  only  to  be  thrown  out  each 
time  by  the  Lords. 

Eventually,  in  1858,  a  bill  was  passed  rendering  Jewrs  eligible 
for  Parliament.  Thus  ended  the  long-continued  struggle  for 
Jewish  emancipation  in  England. 

When  His  Majesty  King  Edward  VII.  came  to  the  throne 
in  1901,  his  proclamation  to  the  Privy  Council  was  attested  by 
Jews  as  well  as  Christians,  the  first  time  an  English  monarch's 
proclamation  had  been  so  attested. 

From  the  foregoing  summary  of  the  history  of  Jews  in 
England  it  will  be  seen  that  English  Judaism  is  of  compara 
tively  recent  date.  Even  then,  it  would  probably  have  died 
out  again  and  again  had  it  not  been  for  continual  re 
inforcement  by  the  foreign  element.  Jews  resident  in  England 
have  a  tendency  to  become,  in  the  third  or  fourth  generation, 
Englishmen,  losing  both  their  old  nationality  and  their  old 
religion.  Judaism  is,  however,  preserved  by  the  new  arrivals, 
who  come  over  in  a  ceaseless  stream  from  Russia,  settling  at 
first  in  the  East  End,  but  after  a  time  developing  into  English 
Jews  of  Highbury,  or  Maida  Vale.  There  is  always  a  levelling 

*  Picciotto  Sketches  of  Anglo- Jewish  History,  pp.    161,    196,  cf.  Jewish   Year 
Book,  1907 — 1908,  sub.  "  Celebrities  of  Jewish  Birth  or  Descent,"  p.  289. 


30  JEWS    IN    ENGLAND 

up  going  on.  The  new-comers  naturally  settle  in  a  particular 
district  of  the  East  End — it  is  in  the  neighbourhood  of  the 
docks,  it  is  the  cheapest  locality,  and  has  long  been  regarded 
as  the  Jewish  quarter.  The  Ghetto,  roughly  speaking,  is  the 
block  compressed  within  Bishopsgate  Street,  Shoreditch, 
Bethnal  Green  Road,  Brick  Lane,  Hanbury  Street,  White- 
chapel  Road,  and  Houndsditch.  This  is  quite  a  foreign 
land.  Foreign  names  abound,  a  foreign  tongue  is  spoken  on 
all  sides.  Although  old  Petticoat  Lane  has  given  place  to 
Middlesex  Street,  this  district  is  still  "  Palestine  in  London  " — 
as  Oriental,  and  as  Jewish  as  ever.  Of  course,  all  the  Jews  are 
not  confined  within  the  limits  named,  or  to  the  parishes 
of  Spitalfields  and  Whitechapel.  They  swarm  into  the 
neighbouring  localities  of  Aldgate,  Mile  End,  Stepney, 
Limehouse,  &c.  The  Anglicised  Jews — "  the  grandchildren 
of  the  Ghetto,"  *  go  as  far  afield  as  Highbury,  Kilburn,  and 
even  Kensington,  and  every  London  suburb. 

In  status,  the  Jews  of  London  range  from  merchant  princes 
to  peddlers  and  hawkers.  As  to  numbers,  it  is  most  difficult 
to  speak  positively,  owing  to  the  absence  of  all  particulars  as 
to  religion  from  the  census  returns.  This  applies  also  to  the 
number  of  Jews  in  the  provinces  as  well  as  in  the  metro 
polis.  According  to  the  Jewish  Year  Book  (1907-8)  there  are 
now  220,304  Jews  in  the  British  Isles,  of  whom  142,000  or 
so  are  in  London.  As  to  language,  the  Jews  speak  a  jargon, 
called  Yiddish,  a  mixture  of  German,  Hebrew,  Polish,  and 
English.  As  to  religion,  the  great  majority  of  London  Jews 
adhere  to  the  orthodox  Ashkenazic  ritual.  A  good  proportion, 
however,  continually  growing  in  numbers,  especially  amongst 
the  Anglicized  Jews,  belong  to  what  is  called  the  "  Reform  " 
Synagogue,  rejecting  the  Talmud  altogether,  and  holding 
some  portion  of  their  services  in  English.  There  is  also  the 
Sephardic,  or  Spanish,  community,  a  small,  but  influential 
and  wealthy  body,  a  survival  of  the  immigration  from  Holland. 
There  are  altogether  some  20  synagogues  in  London. 


*  See  The  Children  of  the  Ghetto,  by  I.  Zangwill,  for  an  excellent  description 
of  London  Judaism. 


jfirst   jperiob, 

18O9— 1815. 

THE      SIX      YEARS. 


13e  strong,  all  i?e  people  of  tfte  larrtr,  sattb  ttye  ICortr,  anK  toorfe ;  for  3  am 
tottt)  pou,  saitf)  tijc  DorU  of  ijosts. 

HAGGAI  11.  4. 


FIRST    PERIOD,    1809-1815. 
THE    SIX    YEARS. 


CHAPTER    III. 

THE   FORMATION   OF   THE   SOCIETY. 


Preceding  Events— J.  5.  C.  F.  Frey  and  the  London  missionary  Society — 
Separate  Organization  needed — Precursor  of  the  Society — Lectures  to  Jews  in 
Bury  Street— Actual  Foundation  of  the  Society  in  1809—"  Utopian  Expectations" 
— Reasons  for  Undenominational  Basis— Honorary  Officers — Committee — H.R.H. 
Duke  of  Kent,  first  Patron— Lord  Barham,  elected  President— Vice-Presidents  — 
Corresponding  Members  —  Country  Directors  —  Rules  —  Secretaries  —  Trustees  — 
Treasurers— Physicians— Scope  of  Work— Sermons  in  Spitalfields— Lectures  in  Ely 
Place— Schools  and  Industrial  Institutions— Magazines  and  Library — "Palestine 
Place"  acquired— Opening  of  the  Episcopal  Jews'  Chapel— Baptisms — Anniversary 
Sermons  —  Thomas  Scott  —  Meetings  —  Associations  —  Deputational  Expenses — 
Difficulties  of  the  Dual  Basis— Theological  Differences— Financial  Position- 
Separation— Sir  Thomas  Baring,  President— Munificence  of  Lewis  Way — Increased 
clerical  support. 

IN  1 80 1  a  Christian  Jew,  of  the  name  of  Joseph 
Samuel  Christian  Frederick  Frey,  came  to  England 
from  Berlin,  with  two  other  missionary  students, 
Palm  and  Ulbricht,  to  enter  the  service  of  the  London 
Missionary  Society.  "  The  Missionary  Society,"  as  it  was  then 
called,  had  been  founded  in  1795,  on  an  unsectarian  basis. 
In  course  of  time  it  was  called,  as  to-day,  "  The  London  Mis 
sionary  Society,"  to  distinguish  it  from  the  Scotch  Societies, 
and  it  became  practically  a  Nonconformist  organization.  Frey, 
struck  with  the  spiritual  condition  of  the  Jews  of  London, 
made  known  his  desire  to  remain  here  and  devote  himself  to 
preaching  the  Gospel  to  his  brethren.  His  request  was 
granted,  and  he  pursued  a  course  of  preparation  for  his  work 
until  May  1805,  when  he  entered  on  his  duties  as  a 
missionary  to  the  Jews,  under  the  auspices  of  the  London 
Missionary  Society.  The  efforts  made  consisted  of  little  more 
than  the  delivery  of  sermons  and  addresses  in  Bury  Street, 
specially  to  Jews,  and  the  establishment  of  a  free  school  for 
Jewish  boys  and  girls. 

D 


34  FORMATION    OF    THE    SOCIETY  [1809 

It  was  very  soon  discovered  that  this  work  required  a 
separate  organization  of  its  own,  and  could  not  possibly 
be  conducted  merely  as  the  appendage  to  a  general  mission 
ary  society.  Consequently,  on  August  4th,  1808,  at  Artillery 
Street  Chapel  in  the  East  End,  a  small  and  unpretending 
association, consistingof  a  few  influential  men, was  formedunder 
the  title  of  "The  London  Society  for  the  purpose  of  visiting  and 
relieving  the  sick  and  distressed,  and  instructing  the  ignorant, 
especially  such  as  are  of  the  Jewish  nation,"  with  Mr.  Frey  as 
President.  The  benefits  offered  appear  to  have  been  of  a 
spiritual  and  temporal  character,  operations  amongst  the 
Jews  being  undoubtedly  the  most  prominent,  though  not  the 
exclusive,  objects  of  the  Society.  Religious  publications,  cal 
culated  to  remove  Jewish  prejudices  and  objections  to  Christ 
ianity,  were  issued,  and  lectures  given  to  Jews  in  Bury  Street. 

A  very  short  experience  sufficed  to  demonstrate  that  a 
wrong  beginning  had  been  made.  The  union  of  Gentile  and 
Jewish  work  proved  to  be  impracticable,  and  well-nigh  impossi 
ble.  History  had  repeated  itself.  The  Apostolic  arrangement, 
that  some  should  go  to  "  the  Circumcision,"  and  others  to 
"  the  Uncircumcision,"  was  found  to  be  the  best  even  in  the 
nineteenth  century.  And  so  it  was  deemed  expedient  to 
remodel  the  Society,  and,  in  fact,  to  make  a  new  start.  This 
was  all  the  more  necessary  as  the  formation  of  this  Society 
had  called  forth  a  protest  from  "  The  Missionary  Society,"  as 
being  an  invasion  of  their  field.  The  new  Society,  however, 
held  its  ground.  The  Committee,  persuaded  of  "  the  declining 
state  of  the  Jewish  affairs  under  the  Missionary  Society, 
arising  as  they  conceive  from  the  multiplicity  of  the  objects," 
and  from  the  fact  that  the  members  were  "  either  professedly, 
or  by  reputation,  Dissenters,"  resolved  on  February  I5th,  1809, 
"That  in  future  this  Society  shall  be  denominated  the 
London  Society  for  the  Promotion  of  Christianity  amongst  the 
Jews,"  subsequently  modified  into  "for  Promoting  Christianity 
amongst  the  Jews."  The  title  is  indeed  a  lengthy  one,  and 
has  often  been  felt  to  be  unwieldy,  although  it  exactly  formu 
lates  the  objects  of  the  Society,  as  being  for  the  extension 
and  diffusion  of  Christianity  amongst  this  ancient  people,  and 


1815]  NO    SPECIAL    PROPHETICAL     VIEWS  35 

not  the  conversion  of  the  entire  race — a  consummation  not  to 
be  expected  during  this  dispensation.  It  is  doubtful,  however, 
if  the  founders  restricted  the  title  to  this  sense.  For,  whilst 
noting  that  there  were  "  not  less  than  thirty  converted  Jews 
and  Jewesses  in  His  Majesty's  Dominions,"  they  added,  "these 
we  consider  as  the  earnest  of  that  great  harvest  of  Israel 
which  the  prophets  have  predicted."  And  they  asked, 
referring  to  Missions  to  the  Heathen,  "Should  not  similar 
efforts  be  made  that  all  Israel  may  be  saved  ?  " 

It  was,  however,  fully  recognized  that  the  duty  of  support 
ing  Missions  to  the  Jews  was  altogether  a  thing  apart  from 
the  necessity  of  holding  any  special  views  on  prophecy.*  The 
Second  Report  contained  these  words  : 

A  charge  of  enthusiasm  has  been  made  by  some  persons  concerning  the  views  of 
the  Society  ;  and  it  has  been  asserted  that  your  Committee  are  influenced  by  foolish 
and  Utopian  expectations.  Your  Committee  have  already  expressed  their  senti 
ments  in  respect  of  the  present  circumstances  and  events  of  the  world.  They 
certainly  consider  the  occurrences  of  a  few  years  past  as  peculiarly  awful  and  sur 
prising,  and  are  roused  to  exertion  by  the  signs  of  the  times.  Nevertheless,  they 
are  not  determined  to  any  measures  which  they  adopt  by  visionary  and  uncertain 
calculations.  They  wish  to  distinguish  between  the  restoration  of  Israel  to  their 
own  country,  and  the  conversion  of  Israel  to  Christianity.  If  nothing  peculiar 
appeared  in  the  aspect  of  the  times — if  neither  Jews  nor  Christians  believed  the 
future  restoration  of  Israel — if  no  exposition  of  prophecy  had  awakened  attention 
or  excited  expectation  in  men's  minds — if  it  were  possible  to  place  things  as  they 
stood  many  centuries  ago — still  your  Committee  would  urge  the  importance  and  pro 
priety  of  establishing  a  Jewish  Mission.  They  cannot  conceive  any  just  reason  why 
the  Jews  should  be  wholly  neglected,  and  no  means  employed  for  their  conversion,  t 

Unfortunately,  one  mistake  was  to  be  perpetuated  in  the 
new  Society  ;  not,  indeed,  in  its  objects,  henceforth  limited  to 
Jews,  but  in  its  very  constitution. 

The  reasons  which  led  to  the  formation  of  this  separate 
and  unsectarian  Society  are  set  forth  at  length  in  the  Report 
presented  at  the  meeting  held  at  the  end  of  the  first  half-year. 
This  Report  is  strangely  entitled  "  Report  of  the  Com 
mittee,"  as  also  the  nine  following  Reports,  after  which, 
"  Report  of  the  London  Society  "  became  the  title.  Some  of 
its  words  may  be  quoted  : 

*  See  also  pages  71  and  211. 
t  Second  Report  (1810),  p.  23. 

D  2 


36  FORMATION    OF    THE    SOCIETY  [1809 

We  have  thought  it  proper  and  suitable,  to  the  glory  of  God,  to  establish  a 
Society  for  the  SOLE  purpose  of  exciting  the  attention  of  the  Jews  to  the  words 
of  eternal  salvation  ;  and  when  we  consider  the  various  objects  which  present 
themselves,  as  needful  to  be  attended  to,  we  feel  the  propriety  of  a  complete  union 
of  prayer,  talents  and  exertions ;  and  it  is  our  earnest  desire  that  the  word 
denomination  may  be  lost  in  thai  of  Christianity,  in  support  of  an  institution  of 
such  great  importance. 

Consequently  it  was  formed,  after  the  model  of  the  British 
and  Foreign  Bible  Society,  on  a  dual  basis — Church  of  Eng 
land  and  Dissent— and  it  necessarily  contained  within  itself  the 
germs  of  decay  and  dissolution,  as  will  be  evident  hereafter. 
Unbounded  praise,  however,  and  all  credit  and  honour  must  be 
given  to  the  zeal  of  its  founders,  who  declared  themselves 
anxious  to  avoid  all  appearance  of  party  spirit,  and  invited 
the  co-operation  of  Christians  of  every  denomination.  They 
conceived  that  no  jealousy  or  suspicion  of  each  other  could 
exist  in  the  minds  of  good  men,  when  the  one  supreme 
object  of  the  Society  was  properly  understood — namely,  to 
teach  Jews  that  Jesus  Christ  is  the  true  Messiah.  It  seems, 
however,  incredible  to  us,  with  our  knowledge  of  the  difficul 
ties  that  must  surely  arise  in  undenominational — or,  shall 
we  say,  inter-denominational  ? — organizations,  that  a  little 
more  discretion  was  not  exercised  in  the  formation  of  the 
Society,  and  allowed  to  temper  the  early  zeal  and  love  which 
were  lavished  on  the  cause  in  no  stinted  measure.  However, 
experience  has  to  be  gained  in  spiritual  as  well  as  in  worldly 
enterprises.  Difficulties  arose  which  eventually  led  to  disin 
tegration. 

The  first  published  list  gives  the  names  of  seven  Vice- 
Presidents,  and  nineteen  members  of  Committee,  of  whom  only 
two  were  clergymen — the  Rev.  William  Gurney,  rector  of 
St.  Clement  Danes,  Strand,  and  the  Rev.  J.  Wilcox,  minister 
of  Ely  Chapel,  and  lecturer  at  St.  George's,  Southwark — two 
Nonconformist  ministers,  and  fifteen  laymen.  Subsequently 
the  names  of  William  Goode,  vicar  of  St.  Anne's,  Blackfriars, 
William  Mann,  vicar  of  St.  Simon's-in-the-Borough,  and  Basil 
Woodd,  minister  of  Bentinck  Chapel,  Marylebone,  appear  on 
the  list.  The  Committee  were  divided  into  four  sub-Commit 
tees,  for  (i)  Religious  affairs,  (2)Temporal  concerns,  (3)  Literary 


H.R.H.    THE    DUKE    OF    KENT. 


I  Si  5]  DUKE     OF    KENT,     PATRON  37 

objects,  (4)  Charity  and  Free  Schools  and  Industrial  Schools. 
A  Finance  sub-Committee  was  subsequently  added,  and  a 
Ladies'  Committee  for  "superintending  all  the  household 
concerns,"  presumably  of  the  schools.  The  Committee  met 
at  various  places  :  Sion  College  Gardens,  the  King's  Head  in 
the  Poultry,  and  afterward  in  the  vestry  of  the  Jews'  Chapel, 
Spital fields,  which  we  shall  see  was  soon  acquired. 

His  Royal  Highness  the  Prince  Regent,  afterward 
George  IV.,  was  invited  to  become  the  first  Patron  of  the 
Society.  This  invitation  not  being  accepted,  his  Royal 
Highness  the  Duke  of  Kent,  grandfather  of  King  Edward  VII., 
was  elected  to  the  position,  holding  it  from  1813  to  1815. 

Lord  Barham  was  elected  President  of  the  Society  in  1810, 
and  again  in  1811,  and  is  so  announced  in  the  third  and 
fourth  Reports.  Amongst  the  Vice-Presidents  within  the 
next  few  years  appear  the  names  of  the  Duke  of 
Devonshire  ;  the  Earls  of  Bessborough,  Crawford  and  Lindsay, 
Egmont,  Grosvenor,  and  Stamford  and  Warrington ;  Viscount 
Northland,  Lords  Calthorpe,  Dundas,  Erskine,  and  Robert 
Seymour ;  the  Hon.  Charles  Noel  Noel,  subsequently  Lord 
Barham  and  first  Earl  of  Gainsborough  ;  three  Irish  Bishops, 
Bennett  of  Cloyne,  Lord  Tottenham  of  Killaloe,  and 
O'Beirne  of  Meath  ;  Dr.  Ryder,  Dean  of  Wells,  subsequently 
Bishop  of  Gloucester,  and  of  Lichfield  and  Coventry  ;  the 
Rt.Hon.  Nicholas  Vansittart,  Chancellor  of  the  Exchequer,  sub 
sequently  Lord  Bexley  ;  Lewis  Way,  William  \Vilberforce, 
and  his  intimate  friend,  Thomas  Babington,  both  Members 
of  Parliament,  Thomas  Read  Kemp,  M.P.,  Sir  George 
Leith,  Bart.,  Sir  T.  Bernard,  Bart.  (Treasurer  and 
Vice-President  of  the  Foundling  Hospital),  George 
Freke  Evans,  John  Louis  Goldsmid  and  \Villiam  Henry 
Hoare. 

Several  country  friends  consented  in  1810  to  become  "Cor 
responding  members "  to  the  Society,  amongst  them  the 
following  well-known  Evangelical  clergy  : — T.  Robinson  of 
Leicester,  T.  T.  Biddulph  of  Bristol,  Charles  Simeon  of 
Cambridge,  T.  Scott  of  Aston  Sandford,  Dr.  Hawker  of  Ply 
mouth,  and  W.  Marsh  of  Basildon.  Shortly  afterward,  Simeon 


38  FORMATION    OF    THE    SOCIETY  [1809 

formed  a  foreign  corresponding  Committee  at  Cambridge 
consisting  of  himself,  Dr.  Jowett,  Mr.  Lowe,  Mr.  Charkson 
(Trinity  College),  Mr.  Preston  and  Mr.  Hodson  (Magdalen). 

In  1813  an  order  of  Country  Directors  was  created,  con 
taining  three  names  :  the  Rev.  T.  S.  Grimshawe,  rector  of 
Burton  Latimer,  William  Marsh,  rector  of  Basildon,  and  Legh 
Richmond,  rector  of  Turvey. 

The  Second  Report  contains  the  original  Rules  of  the 
Society  to  the  number  of  xvi.,  which  were  re-issued  two  years 
later  in  a  modified  form.  It  is  not  necessary  to  give  them  in 
detail.  The  Society  was  to  consist  of  a  Patron,  a  President, 
Vice-Presidents,  a  Treasurer,  and  Life  and  Annual  Members. 
Every  person  subscribing  a  guinea  annually  became  a  mem 
ber,  and  subscribing  ten  guineas,  a  life  member.  The  Com 
mittee  were  to  consist  of  thirty-six  members,  clerical  and  lay, 
and  there  was  provision  for  Secretaries.  The  early  Reports 
were  very  brief.  A  minute  of  Committee  in  1810  decided 
that  they  were  to  be  "  made  agreeable  to  all  parties." 

A  word  or  two  ought  to  be  said  about  the  Secretariat. 
The  early  holders  of  the  office  were  honorary.  The  first 
Secretary  was  Mr.  Joseph  Fox,  who  held  office  from  1809  to 
1811.  In  1810  he  was  joined  by  the  Rev.  Thomas  Fry.  In 
1812  the  Rev.  Dr.  Collyer  became  the  latter's  colleague.  Both 
retired  in  1814,  and  were  succeeded  by  the  Rev.  Charles 
Sleech  Hawtrey.*  Mr.  Judah  Uzielli  was  Foreign  Secretary 
from  1809  to  1812,  when  the  post  was  abolished,  and  in  1811 
Mr.  M.  Collin  was  appointed  Travelling  Secretary.  There  were 
five  successive  assistant  Secretaries  during  the  Period — Mr. 
John  Cherry,  Mr.  John  Neele,  Mr.  John  Simonds,  the  Rev. 
John  Ousby,  and  Mr.  James  Millar, who  also  acted  as  collectors, 
receiving,  in  addition  to  their  salary,  a  "poundage"  on  all 
contributions  paid  direct,  and  five  per  cent,  of  the  pew  rents 
in  the  Chapel.  The  first  Trustees  were  the  Earl  of 
Crawford  and  Lindsay,  J.  L.  Goldsmid,  Fry  and  Frey. 
The  first  Treasurers  were  Samuel  Fearn  and  Thomas  Charteris, 
who  were  succeeded  by  the  Hon.  Simon  Fraser  in  1810,  with 

*  See  Appendix  I. 


WORK    IN    LONDON  39 

Mr.  Benjamin  Shaw,  M.P.,  as  sub-Treasurer.  The  latter  was 
Treasurer  from  1811  to  1815.  Mr.  Weston  was  appointed 
Surgeon  and  Apothecary  in  1804;  and  an  honorary  Physician 
in  1814,  in  the  person  of  Dr.  Tempest  Coulthurst, 
and  also  an  "  Apothecary,"  Mr.  Brown. 

The  work  was  conducted,  as  we  have  seen,  on  impracticable 
lines,  and  although  temporal  relief  appears  to  have  still  been  a 
foremost  object,  nevertheless,  earnest  efforts  resulted  in  bring 
ing  the  subject  of  Christianity  prominently  before  the  Jews, 
and  arousing  a  spirit  of  enquiry  amongst  them.  Lectures 
were  given  in  Mr.  Beck's  Meeting  House  in  Bury  Street  by 
Frey,  every  Sunday  evening,  and  "  a  clerk  for  singing  "  was 
engaged.  A  lease  of  the  old  French  Protestant  Church  in 
Brick  Lane,  Spitalfields,  re-named  "  The  Jews'  Chapel," 
was  acquired,  and  sermons  and  lectures  were  given 
therein  to  Jews  on  Sunday,  Wednesday  and  Friday  by 
ministers  of  the  various  denominations.  Quarterly  "  Demon 
stration  Lectures  "  were  also  given — i.e.,  demonstrating  our 
Lord  Jesus  Christ  to  be  the  true  Messiah — the  first  being 
delivered  by  the  Rev.  Andrew  Fuller,  of  Kettering,  on  No 
vember  iQth,  1809.  It  is  an  excellent  exposition  of  Messianic 
prophecies,  and  might  serve  as  a  model  even  in  the  present 
day.  Courses  of  sermons  to  the  Jews  were  also  delivered  by 
clergymen  in  the  Episcopal  Chapel,  Ely  Place,  and  other 
Church  of  England  places  of  worship  in  London,  and  also  at 
Bristol,  Chatham  and  Sheerness.  Amongst  the  preachers  we 
find  the  following  noted  Evangelicals  of  the  day  : — B.  Woodd 
J.  W.  Cunningham  (rector  of  Harrow),  T.  S.  Grimshawe,  W. 
Gurney,  W.  Marsh,  Legh  Richmond,  Thomas  Scott, 
Charles  Simeon,  and  Daniel  Wilson,  afterward  Bishop  of 
Calcutta.  A  dinner  was  given,  to  celebrate  the  success  of 
the  first  year's  work,  in  the  City  of  London  Tavern,  on 
December  2/th,  1809,  tickets  being  issued  at  twelve 
shillings  per  head.  They  were,  however,  widely  given 
to  friends,  and  the  Committee  acted  as  stewards.  It 
seems  that  a  "  half-yearly  dinner  "  was  held  for  some 
time. 

A  free  school,  established  in  the  Jewish  quarter,  which  had 


40  FORMATION    OF    THE    SOCIETY  [1809 

for  a  time  the  large  attendance  of  from  300  to  400  children, 
attracted  but  a  very  few  Jewish  children.  Another  school  was 
more  successful,  and,  in  the  4th  Report,  issued  in  May  1812,  the 
Committee  stated  that  83  Jewish  boys  and  girls  had  been  ad 
mitted.  The  same  Report  recorded  41  baptisms  of  adult  Jews. 
Twenty-four  children  and  adults  were  baptized  on  one  day, 
perhaps  the  largest  number  of  Jews  received  into  the  Church 
of  Christ  on  one  occasion  since  Apostolic  days.  Tracts  and 
other  missionary  publications  were  published  and  distributed. 
In  order  to  meet  the  poverty  of  the  Jews,  and  the  opposition 
shewn  to  all  who  wished  to  receive  Christian  instruction, 
small  Labour  Homes  of  Industry  were  tried.  Manufactories 
of  candle-wicks  and  baskets  were  established,  only  to  be 
given  up  after  a  time.  A  Home  for  Jewesses  shared  the 
same  fate.  A  printing  office  for  the  employment  of  converts 
was  the  most  successful  undertaking  of  the  kind,  but  even  this 
was  abandoned  in  1818,  though  not  before  a  number  of 
missionary  publications  had  been  issued,  including  a  specimen 
of  an  intended  translation  of  the  New  Testament  in  Hebrew, 
and  an  edition  of  Van  der  Hooght's  Hebrew  Bible. 

The  first  periodical  of  the  Society  was  called  The  Instructor, 
no  copy  of  which  appears  to  be  extant.  A  larger  publication  in 
which  to  convey  information,  and  arouse  and  sustain  interest 
in  the  work,  was  soon  found  necessary,  and  in  January  1813 
a  new  magazine  was  issued,  entitled  "  The  Jewish  Repository, 
or  monthly  communications  respecting  the  Jews,  and  the 
proceedings  of  the  London  Society,"  the  publication  of  which 
was  continued  for  three  years. 

In  1811  the  collection  was  commenced  of  a  Library 
consisting  of  standard  works  on  Hebrew  literature  held 
in  high  repute  among  the  Jews,  and  those  connected  with 
the  Jewish  and  Christian  controversy.  This  was  a  difficult 
undertaking,  for  most  of  the  books  were  scarce,  and  rarely  to 
be  met  with;  indeed  it  would  appear  from  Bishop  Kidder, 
and  others,  that  Jews  had  spared  no  pains,  in  former  times, 
to  remove  them  out  of  the  reach  of  Christians.  A  good 
start  was  made,  and  there  was  evidently  no  sparing  of 
expense,  as  may  be  seen  from  the  extensive  catalogue, 


1815]          FOUNDATION    OF    CHURCH    AND    SCHOOLS  41 

giving  the  dates  of  all  the  purchased  works.  These  were 
deposited  in  the  Jews'  Chapel,  Spitalfields,  and  formed  the 
nucleus  of  the  excellent  Library  now  shelved  in  the  Society's 
House. 

The  great  work  of  this  Period  was  the  commencement  of 
the  church  and  schools  in  "Palestine  Place,"  a  ground  acquired 
by  the  Society  in  Bethnal  Green,  on  a  99  years'  lease.  The 
foundation  stone  of  these  buildings,  wherein  subsequently  so 
much  work  was  accomplished  to  the  glory  of  God  and  the 
salvation  of  many  Jews,  was  laid  by  His  Royal  Highness  the 
Duke  of  Kent,  on  April  /th,  1813,  in  the  presence  of  nearly 
20,000  spectators,  including  the  Lord  Mayor  and  Sheriffs  of 
London;  the  Earls  of  Bessborough  and  Crawford  and  Lindsay; 
Lords  Dundas  and  Erskine  ;  William  Wilberforce,  Thomas 
Babington  and  Lewis  Way.  It  must  have  been  a  gratifying  and 
inspiring  spectacle,  tojudge  from  the  account  of  the  proceedings. 
We  are  amazed  at  the  length  of  the  prayer  then  offered  up  by 
the  Rev.  H.Atkins,  which  occupies  just  five  long  pages  of  closely 
printed  matter!  On  the  conclusion  of  the  ceremony,  the  company 
"  returned  "  to  the  London  Tavern  to  dine.  The  Duke  presided, 
and  after  the  health  of  His  Majesty,  King  George  1 1 1.,  the  Prince 
Regent,  the  Queen  and  the  Royal  Family  had  been  drunk,  the 
Duke  made  an  interesting  speech  worthy  of  the  great  occasion, 
and  was  followed  by  Mr.  Stevens,  a  member  of  the  Building 
Committee,  and  the  two  Secretaries  of  the  Society.  The 
Jewish  children  were  then  introduced  to  the  Duke,  and  one 
recited  an  appropriate  poem  composed  for  the  occasion.  Three 
of  the  Jewish  boys  sang  Isaiah  ix.  6,  7,  in  Hebrew,  and  after 
the  hymn,  "  Not  all  the  blood  of  beasts,"  Dr.  Collyer  announced 
to  the  company  that  His  Royal  Highness  had  become  Patron 
of  the  Society.  Lord  Dundas  then  proposed  his  health,  which 
toast  having  been  acknowledged,  Wilberforce,  the  Bishop  of 
Cloyne,  J.  L.  Goldsmid,  Lewis  WTay,  Benjamin  Shaw, 
and  others  addressed  the  assemblage.  The  Duke,  before 
leaving,  announced  that  £1,941  had  been  subscribed  to  the 
building  fund,  he  himself  giving  100  guineas. 

The  church  was  opened  on  July  i6th,  1814,  and  was  the  first 
place  of  worship  set  apart  in  England  for  Christian  Jews.  Lord 


42  FORMATION    OF    THE    SOCIETY  [1809 

/ 

Eardley,  who  was  of  Jewish  descent,  gave  100  guineas  to  build  an 
organ.  It  may  be  as  well  to  give  here  a  brief  description  of 
"  Palestine  Place,"  as  the  group  of  institutions  within  the 
compound  were  collectively  called,  and  which  for  eighty  years 
formed  the  centre  of  missionary  work  in  London.  It  had  been 
proposed  to  call  one  part  "  Palestine  Buildings,"  another 
"Jerusalem  Place,"  and  a  third  "  Kidron "— but  the 
collective  name  "  Palestine  Place "  was  eventually  selected. 
The  institutions  occupied  an  extensive  compound  about  five 
acres  in  area.  On  entering  the  lodge  gates,  which  were 
situated  in  Cambridge  Road,  and  opposite  to  which  the  Cam 
bridge  Heath  station  of  the  Great  Eastern  Railway  was 
afterward  erected,  one  passed  through  an  avenue  of  trees. 
On  the  left  hand  stood  the  Missionary  College,  the  Chaplain's 
residence,  and  several  private  residences  ;  on  the  right  side 
the  "  Operative  Jewish  Converts'  Institution,"  and  more 
residences  ;  at  the  end  of  the  avenue  stood  the  Society's 
Church,  with  the  Boys'  School  on  its  right,  and  the  Girls' 
School  on  its  left.  The  whole  space  formed  a  delightful  and 
tranquil  retreat  from  the  noise  and  bustle  of  the  busy  main 
thoroughfare,  which  ran  past  the  gates.  To  use  the  eloquent 
words  of  one  who  deeply  loved  the  Jews  : 

"  It  is  a  harbour  of  refuge  to  many  of  '  the  tribes  of  the  wandering  foot.'  Here 
the  friendless  have  found  a  friend,  the  weary  rest,  the  forlorn  comfort,  the  persecuted 
for  righteousness'  sake  a  pause  from  their  trouble,  and  an  opportunity  of  gaining 
power  to  go  forth  again  and  engage  with  some  heart  and  some  hope  in  the  struggle 
of  life."* 

Palestine  Place  is  a  thing  of  the  past  and  to  the  rising  genera 
tion  only  a  name.  They  may,  perhaps,  be  interested  in 
the  following  description  from  the  pen  of  a  German  clergyman, 
Dr.  C.  G.  Barth,  of  Stuttgardt,  who  visited  our  country  in 
1850,  and  spoke  at  the  Annual  Meeting  in  that  year  : 

"  Amongst  the  immense  number  of  the  inhabitants  of  London,  few  are  acquainted 
with  the  miracle  which  is  being  performed  in  the  midst  of  them.  They  scarcely 
know  that,  at  one  of  the  extremities  of  this  vast  city,  there  exists  a  place  called 
Palestine  Place,  nor  do  they  know  what  passes  there.  For  one  who  has,  like 

*  Prebendary  Gordon  Calthrop,  in  the  Home  Visitor,  quoted  in  Jewish 
Intelligence,  1874,  p.  213. 


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1815]  PALESTINE    PLACE  43 

myself,  contemplated  with  my  own  eyes  this  wonderful  work  of  God,  it  is  impossible 
to  conceive  the  objections  that  can  be  made  to  the  conversion  of  the  Jews.  The 
place,  surrounded  by  a  fence,  seems  like  a  small  town ,  entirely  separated  from  the 
immense  metropolis,  of  which  it  forms  a  part.  In  the  middle  stand  the  church 
and  the  schools,  and  on  each  side  are  neat  houses  and  their  gardens  ;  at  a  little 
distance  it  looks  like  a  country  seat.  A  Hebrew  inscription  on  the  front  of  the 
church  informs  you  that  it  is  consecrated  to  the  Christian  worship  of  Israel.  The 
service  is  performed  in  Hebrew  and  in  English,  and  the  psalms  are  there  sung  in 
their  own  sacred  tongue  as  of  old  on  Mount  Moriah.  In  the  boys'  school  there 
were  fifty  boys  on  whom  the  influence  of  the  Gospel  was  in  some  measure  visible  ; 
and  in  the  other  thirty  (now  fifty)  girls,  amongst  whom  I  could  also  see  that  the 
heart  as  well  as  the  head  was  the  object  of  instruction.  In  the  building  prepared 
for  the  proselytes  I  saw  eighteen  or  twenty  of  these  young  Christians,  busy 
at  different  works,  some  from  Morocco,  some  from  Tunis.  In  a  fourth  establish 
ment  were  the  missionaries,  to  the  number  of  six.  .  .  Such  a  building,  in  such 
a  city,  is  a  miracle  of  God  manifested  before  our  eyes." 

The  number  of  baptisms  through  the  instrumentality  of 
the  Society,  in  different  churches  in  London,  before  the  open 
ing  of  the  chapel  for  Divine  Service,  amounted  to  79. 

The  first  exclusively  Hebrew  Christian  Association  was 
formed  in  the  Jews'  Chapel  on  September  gih,  1813.  It  was 
entitled  Dm3N  ^2  "  The  Children  of  Abraham,"  and  consisted 
of  forty-one  members,  who  undertook  to  meet  -for  prayer  every 
Sunday  morning  and  Friday  evening  :  to  attend  Divine 
worship  at  the  chapel,  and  to  visit  daily,  two  by  two  in  rotation, 
any  sick  member,  to  pray  with  him,  and  read  the  Bible  to  him  ; 
and  on  Sunday,  all  who  could  were  to  visit  the  sick  one ! — 
a  proceeding  not  exactly  calculated  to  help  on  his  recovery ; 
evidently  the  members  were  anxious  to  carry  out  St.  James, 
precept. 

From  the  first,  Anniversary  Sermons  were  preached  each 
year.*  Thus  two  sermons  were  preached  in  1809,  and  up 
to,  and  including,  1814.  We  find  the  names  of  the  Revs.  J. 
Wilcox  and  Thomas  Scott,  Dr.  Randolph,  Prebendary  of  Bristol 
and  Chaplain  to  the  Duke  of  York,  Charles  Simeon,  William 
Marsh,  and  Dr.  Ryder,  Dean  of  Wells,  amongst  the  church 
preachers  in  St.  Lawrence  Jewry,  St.  Antholin,  Watling 
Street,  and  St.  Clement  Danes  churches  ;  whilst  the 
Nonconformist  brethren  had  another  anniversary  sermon 

*  A  complete  list  of  Anniversary  Sermons  is  published  in  the  Annual  Reports. 


44  FORMATION    OF    THE    SOCIETY  [1809 

in  the  Jews'  Chapel,  Spitalfiekls,  which  had  by  arrangement 
been  assigned  to  that  section  of  the  Society. 

The  infant  Society  was  fortunate  in  having  Scott  as  one 
of  the  preachers  in  1810.  He  occupied  a  leading  position 
amongst  the  Evangelicals  of  the  day.  He  had  waded  in 
early  life  through  doubts  and  difficulties  and  Socinian  views, 
until  at  length  his  feet  were  firmly  fixed  on  the  Rock,  as  his 
Commentary  on  the  Bible,  The  Force  of  Truth,  Essays  and  other 
writings  testify.  It  was  to  these  that  John  Henry  Newman, 
who  was  of  Jewish  descent,  acknowledged  in  his  Apologia  pro 
Vita  Sud,  "  I  almost  owe  my  soul,"  saying  that  it  was  Scott 
who  first  planted  deep  in  his  mind  the  fundamental  doctrine 
of  the  Holy  Trinity.  For  thirteen  years  Scott  was  a  curate, 
successively  at  Stoke  Goldingham,  Ravenstone,  Weston,  and 
lastly  at  Olney,  the  living  erstwhile  of  John  Newton,  whose 
disciple  he  had  been  when  serving  his  curacies  in  the  ad 
joining  parishes,  and  who  was  the  spiritual  father  of  Claudius 
Buchanan,  William  Wilberforce,  Joseph  Milner,  as  well  as 
his  own.  For  the  next  seventeen  years  Scott  was  chaplain 
to  the  Lock  Hospital,  then  in  Grosvenor  Place,  and  he  was 
also  the  first  secretary  of  the  Church  Missionary  Society. 
In  1803  he  was  appointed  rector  of  Aston  Sandford,  where  he 
remained  till  his  death  in  1821.  He  was  very  poor  through 
out  his  life,  and,  as  Sir  James  Stephen  says : 

He  died  neglected,  if  not  despised  by  the  hierarchy  of  the  Church  of  England, 
although  in  him  she  lost  a  teacher,  weighed  against  whom  those  most  reverend, 
right  reverend,  very  reverend  and  venerable  personages,  if  all  thrown  together  into 
the  opposing  scale,  would  at  once  have  kicked  the  beam.* 

The  sermons  were  not  then  published  in  the  Annual  Reports, 
as  subsequently,  but  separately  in  pamphlet  form.  We  can 
readily  believe  that  they  were  greatly  appreciated  at  the  time 
of  delivery  and  obtained  a  goodly  circulation  in  their  printed 
form.  We  do  not  think  that  many  people  could  or  would 
read  them  now,  although  to  some  few  who  could  give  the 
time  to  them,  and  plenty  of  time  is  needed,  they  might 
prove  very  interesting. 

*  Essays  in  Ecclesiastical  Biography,  p.  So. 


i8i5]  THE    FIRST    AUXILIARY    ASSOCIATIONS  45 

The  first  two  Anniversary  Meetings  were  held  in  the 
City  of  London  Tavern,  the  Earl  of  Crawford  and  Lindsay- 
presiding  at  both.  William  Wilberforce  presided  at  the 
meeting  in  181 1,  in  the  Freemasons'  Hall.  In  1812  the  Bishop 
of  Meath  (O'Beirne)  presided  at  the  Old  London  Tavern,  and 
in  1813  Lord  Dundas  at  the  Freemasons'  Hall.  There  was  a 
goodly  array  of  well-known  speakers  at  this,  the  first 
reported  meeting,  namely,  Gerard  Noel,  Wilberforce,  Dean 
Ryder,  T.  Babington,  Lewis  Way,  Charles  Simeon,  and 
Henry  Thornton  (Treasurer  of  C.M.S.  and  the  Bible  Society), 
the  leader  of  "The  Clapham  Sect."*  In  1814  the  Duke  of 
Kent  presided,  when  the  speakers  were  Simeon,  Gerard  Noel, 
Wilberforce,  Dr.  Randolph,  Grimshawe  and  Lewis  Way. 

Interest  was  aroused  throughout  the  country  by  means  of 
sermons  and  meetings.  The  following  Auxiliaries  were 
formed  :  Bedford,  Chester,  Dublin,  Edinburgh,  Glasgow,  Hali 
fax,  Hull,  Brighton,  Leicester,  and  York,  in  1810 — 11  ;  Bath, 
Colchester,  Kendal,  and  Shrewsbury  in  1811-12  ;  Cambridge, 
Chester  Ladies,  Liverpool,  and  Manchester,  in  1812 — 13  ; 
Brighton  in  1814;  Leeds  Ladies,  Norfolk  and  Norwich  Ladies, 
Yarmouth,  Bristol,  and  Weymouth  in  1815.  Our  Society 
appears  to  have  been  more  fortunate  than  the  C.M.S.  in  start 
ing  Associations  early  in  its  career.  Mr.  Stock  tells  us 
that  the  first  provincial  association  of  the  C.M.S.  was 
organized  at  Dewsbury  in  1813,  that  is,  fourteen  years 
after  its  foundation ;  although  a  joint  association  of  the 
C.M.S.  and  the  Jews'  Society  had  been  previously  started 
at  Hatherleigh  in  Devonshire.!  "Penny  Societies"  also 
were  established  in  various  parts  of  the  country.  The 
"  Westminster  Auxiliary  Committee,"  composed  of  the  Non 
conformist  section,  rendered  much  help  in  the  way  of  funds 
and  counsel,  and  was  regarded  as  the  premier  Auxiliary 
"  both  from  its  contiguity  and  superior  importance." 

In  many  cases  Associations  were  not  formed  without  great 

*  A  company  of  choice  spirits,  Evangelical  Churchmen,  who  periodically  met  at 
Thornton's  house  on  Clapham  Common. 

f  History  of  'the  C.M.S.  vol.  i.  pp.  129,   130. 


46  FORMATION    OF    THE    SOCIETY  [1809 

expense,  incurred  by  coach  travelling  and  hotel  charges.  Thus, 
in  two  years,  from  March  1811  to  March  1813,  £1,602  was 
spent;  in  1811  a  tour  in  Ireland,  lasting  seven  months,  cost 
^"285  ;  in  October  1813  a  journey  to  Yorkshire  and  Scotland 
cost  £,2j6  ;  in  1814  a  journey  to  Ireland,  £182  ;  and  another 
to  Derby  and  Lancaster,  ^123!  The  Income  for  1814-15 
amounted  to  ,£9,546  14^.  6d* 

The  opening  of  the  Society's  church  naturally  brought  to 
the  front  some  of  the  difficulties  inseparable  from  a  dual  basis. 
Nonconformists  could  not  officiate  in  the  sacred  building. 
Within  a  very  little  time  these  difficulties  could  no  longer 
be  ignored,  and  they  proved  insurmountable.  The  question 
of  Baptism  alone  was  a  rock  sufficiently  dangerous  to  wreck 
the  Society,  to  say  nothing  of  other  theological  differences. 
So  great,  indeed,  were  the  inconveniences  of  the  double 
constitution  that  it  was  resolved  that  "  the  spiritual  concerns 
of  the  Society,  connected  with  the  chapels,  the  schools,  and 
the  education  of  missionaries,  be  henceforth  separately  con 
ducted  by  the  Churchmen  and  Dissenters  respectively." 
Two  Committees  of  one  Society  "  made  confusion  worse 
confounded."  Moreover,  many  Churchmen  who  had  desired 
to  help  in  the  work  were  unable  to  do  so,  and  stood  aloof, 
on  account  of  their  objections  to  its  constitution. 

There  was  also  the  difficulty  as  to  ways  and  means.  The 
raising  of  funds  was  a  formidable  task.  Churchmen  could  not 
advocate  the  new  Society's  claims  in  dissenting  pulpits, 
neither  could  dissenters  occupy  those  of  the  Church.  And  a 
great  deal  of  money  was  required,  for  the  Society  had  become 
involved  in  a  heavy  debt.  Extensive  buildings  had  been 
commenced,  as  we  have  seen,  in  the  shape  of  church  and 
schools.  How  were  they  to  be  paid  for?  It  was  decided 
that,  as  the  first  step,  the  sum  of  ,£4,000  should  be  raised 
by  Churchmen,  and  ^2,000  by  the  Dissenters.  This  was 
more  easily  resolved  than  accomplished.  The  latter  found 
the  task  beyond  their  power,  and  so,  on  February  I4th,  1815, 
they  shewed  their  wisdom  in  determining  "  to  withdraw,  in 

*  See  Appendix  II.  for  Income  of  each  year. 


1815]  RETIREMENT    OF    NONCONFORMISTS  47 

favour  of  such  of  their  brethren  of  the  Established  Church  who 
testify  a  lively  zeal  in  this  grand  cause,  possessing  also  means 
of  prosecuting  it."  To  use  the  forcible  language  of  Charles 
Simeon,  "  The  dissenting  part  of  the  managers  then  took  to 
the  long  boat,  and  the  Churchmen  set  to  work  at  the  pumps."* 
Thus  Churchmen  became  the  sole  managers  of  the  Society. 

The  necessary  alterations  were  made  in  the  Rules, 
in  order  to  adapt  them  to  the  new  constitution,  and  the 
Society,  at  a  General  Meeting,  on  March  I4th,  1815, 
was  declared  to  be-  exclusively  a  Church  of  England 
Institution.  "  To  carry  it  out  successfully,  it  will  require  more 
than  the  faith  of  Abraham,  the  perseverance  of  Moses,  and 
the  patience  of  Job,"  said  Lewis  Way.  This  early  friend  of 
the  Society,  and  practically  its  reformer,  was  a  barrister  and 
Fellow  of  Merton  College,  Oxford. f  We  shall  see  in  our  next 
chapter  how  greatly  he  was  aided  by  Charles  Simeon,  who 
had  also  taken  a  leading  part  in  the  formation  of  the  Church 
Missionary  Society,  when  a  few  clergymen  from  1796  onward 
determined  on  the  erection  ot  a  new  Church  missionary 
organization  distinct  from  the  London  Missionary  Society. 

Sir  Thomas  Baring,  Bart,  M.P.,  became  President  of  the 
Society  in  1815,  under  the  following  conditions  : 

"  What  was  my  surprise  when,  at  our  first  meeting,  I  found  the  Society's  debts 
and  liabilities  exceeded  ^14,000.  I  told  him  (Mr.  Way),  on  this  discovery,  that 
I  must  withdraw  myself  from  it,  that  I  never  could  consent  to  connect  myself  with 
a  society  in  debt,  and  that  I  saw  no  remote  probability  of  its  relieving  itself  from 
its  difficulties.  Now  mark  what  this  great  and  good  man  did.  He  put  a  draft  for 
£10,000  into  my  hand..  The  other  ,£4,000  was  soon  raised,  and  the  debts  of  the 
Society  were  at  once  discharged." 

That  this  was  not  the  effect  of  a  mere  momentary  impulse 
of  benevolence,  but  of  mature  deliberation,  is  evident  from  the 
fact  that  Sir  Thomas  Baring  refused  to  accept  it  until  Way 
had  shewn  him  that  he  had  left  in  his  will  a  bequest  to  that 
amount.  "  Let  me,"  he  said,  "  have  the  privilege  in  my  life 
time  of  giving  the  money,  and  thus  stepping  forward  to  assist 
the  Society  in  this  hour  of  its  extremity."  He  had  come  in 
unexpectedly  for  a  fortune  from  a  stranger  named  John  Way. 

*  Speech  at  Norwich,  quoted  in  Annual  Report,  1818,  p.  45. 

t  The  story  of  the  awakening  of  his  interest  in  the  Jews  is  narrated  on  page  151. 


48  FORMATION    OF    THE    SOCIETY  [1809—15 

The  benefits  of  a  single  basis  were  soon  apparent.  Under 
the  original  circumstances  of  the  Society,  unity  of  design, 
principle  and  operation  was  utterly  impossible,  but  now, 
being  free  from  internal  discord  and  theological  differences, 
its  management  was  a  matter  of  comparative  ease. 
Toward  the  end  of  the  Period,  when  it  was  seen  how  things 
were  going,  some  more  well  known  clergymen  had  been 
gradually  rallying  to  the  Committee.  In  addition  to  the  few 
names  mentioned  on  page  36,  we  find  W.  Marsh,  Dr.  F. 
Randolph,  Charles  Simeon,  Legh  Richmond,  John  J.  Sargent, 
Isaac  Sanders,  and  other  well  known  Evangelicals  attending 
the  meetings,  and  a  strong  Committee  of  "  Ways  and  Means  " 
was  formed,  amongst  whom  were  the  following  clergymen  : 
J.  Haldane  Stewart,  J.  W.  Cunningham,  W.  Dealtry,  Josiah 
Pratt  (Secretary  of  the  C.M.S.),  and  Daniel  Wilson  the  elder. 
With  the  help  of  these  and  other  like-minded  and  faithful 
men,  a  successful  future  seemed  in  store  for  the  Society,  and 
in  our  next  chapter  we  shall  see  how  they  thoroughly  re 
organized  it  on  Church  lines. 


Seconb    Jperiob, 

1815—1819. 

THE     RECONSTRUCTED     SOCIETY, 


3Fs  UK  sectt  net  in  the  bain  ?  oca,  as  ijet  ttje  bine,  antr  ti>c  fig  tree,  ann 
tijc  pomegranate,  antf  t\)t  oltbe  tree,  rjatf)  not  brought  forti) :  from  tfjis  Hat? 
toill  51  bless  pott. 

HAGGAI  n.  19. 


SECOND  PERIOD,  18154819. 
THE    RECONSTRUCTED    SOCIETY. 


CHAPTER    IV. 

RECONSTRUCTION    ON   CHURCH    LINES. 


Increase  of  Church  support— Episcopal  Patronage— New  order  of  Vice-Patrons 
—Trustees— The  numbering  of  the  Reports— Revised  Rules— Reduced  Committee— 
The  Grants— Honorary  Life  Members— Charles  Simeon— Treasurers— Production  of 
the  New  Testament  in  Hebrew— Other  works— Spirit  of  enquiry  amongst  Jews  on 
the  Continent  — Ambitious  plans  — Faith  in  their  accomplishment — T lie  Jewish 
Expositor  and  Jewish  Records— Missionary  Work  in  London— Lewis  Way  visits 
Holland,  Germany,  and  Russia— Missions  contemplated— School  Work— Secretariat 
— Annual  Sermons  and  Meetings— Hopeful  prospects— New  Associations— Friend 
liness  of  the  Church  Missionary  Society— Committee  of  Correspondence— Society's 
first  House— Mrs.  Adams'  History  of  the  Jews. 

THE  Society  entered  upon  its  reformed  existence  unen 
cumbered  and  free  from  debt.  The  extraordinary  way 
in  which  its  difficulties  had  been  removed  was  regarded 
as  an  indication  of  the  Divine  Will  that  it  should  prosper, 
and  be  a  great  instrument  for  good  to  the  house  of  Israel. 
An  enlarged  support  from  Church  people  was  naturally  ex 
pected  after  the  disruption  ;  although  with  the  withdrawal  of 
the  dissenting  element  the  income  fell  to  ^7,588  in  1815-16, 
and  still  further,  to  .£6,589  in  1816-17,  but  as  the  Church 
principles  of  the  Society  began  to  be  understood,  it  rose  in 
1817-18  to  .£9,502,  and  soon  after  to  five  figures. 

In  1816  the  Duke  of  Kent,  who  recommended  that  the 
Society  on  its  reconstruction  should  be  placed  under  Epis 
copal  patronage,  was  succeeded  by  two  Patrons,  the  Bishop 
of  St.  Davids  (Dr.  Burgess),  who  subsequently  became 
Bishop  of  Salisbury,  and  the  Bishop  of  Gloucester  and  Bristol 
(Dr.  Ryder),  who  subsequently  became  Bishop  of  Lichfield 
and  Coventry.  Both  prelates  took  an  earnest  and  decided 
part  in  the  Society's  work.  Dr.  Burgess  was  deeply 
interested  in  the  translation  of  the  New  Testament  into 
Hebrew,  and  continued  Patron  till  1836.  Dr.  Overtoil  says 
that,  "  he  of  all  others  made  his  mark  on  the  Church  in 

E  2 


52  RECONSTRUCTION    ON    CHURCH    LINES  [1815 

Wales,"  and,  though  not  strictly  an  Evangelical,  sympathized 
with  this  party.  Bishop  Ryder,  who  regularly  attended  the 
Annual  Meetings,  and  frequently  the  Committee  Meetings, 
continued  Patron  until  1835. 

Another  important  change  in  the  Patronage  took  place  at 
this  juncture.  At  a  meeting  of  the  Committee  held  at 
Millington's  Coffee  House  on  April  iith,  1815,  with  the 
President,  Sir  Thomas  Baring,  in  the  Chair,  it  was  resolved  : 

"  That  the  Noblemen  and  Bishops  who  are  now  Vice- Presidents  shall  in  future 
be  Vice-Patrons  of  this  Society." 

Consequently,  in  the  Annual  Report  for  the  same  year 
we  find  a  new  order  of  Vice-Patrons,  to  the  number  of 
fourteen  ;  to  the  remaining  sixteen — Vice-Presidents — the 
Hon.  George  Vernon  was  added,  and  later,  Dr.  Francis 
Randolph,  Sir  George  Rose,  Minister  Plenipotentiary  at  Berlin, 
Sir  Digby  Mackworth,  Admiral  Sir  James  Saumarez,  W.  T. 
Money,  M.P.,  and  Sir  Montagu  Cholmeley,  Bart. 

Admiral  Lord  Gambier,  President  of  the  Church  Missionary 
Society,  and  the  Bishop  of  Ossory  (Fowler)  were  added  to  the 
Vice-Patrons  in  1817,  and  the  Bishop  of  Limerick  (Warburton) 
in  1819. 

The  Trustees  are  first  mentioned  in  the  Report  for  1816. 
They  then  were  Sir  Thomas  Baring,  T.  Babington,  Basil 
Woodd,  Charles  Simeon,  Marsh,  Hawtrey,  and  G.  T.  King. 
The  Report  presented  at  the  General  Meeting  held  on 
May  5th,  1815,  bears  on  the  title  page,  after  the  name  of  the 
Society,  the  words  "  Conducted  on  the  Principles  of  the 
Established  Church."  This  placed  the  constitution  of  the 
reformed  Society  beyond  doubt,  but  it  was  thought  necessary 
to  repeat  this  only  in  the  following  Report. 

Attention  may  here  be  drawn  to  what  might  otherwise 
appear  an  anomaly.  The  Report  alluded  to  above  is  called 
"  The  Seventh  Report,"  instead  of,  as  we  should  have  expected, 
"  The  Sixth."  This  arose  from  the  fact  that  the  first  Report 
was  issued  during  the  first  year,  1809,  and  not  in  1810.  The 
Second  Report  was  issued  in  1810,  and  so  on.  Consequently 
the  Report  issued  in  the  present  year,  1908,  is  the  One 
Hundredth,  and  not,  as  we  should  expect,  the  Ninety-ninth. 


1819]  RULES    ALTERED  53 

The  Rules  underwent  alteration  to  suit  the  new  condition 
of  things  on  February  28th.  New  rules  were  added,  or  old  ones 
modified,  to  read  as  follows  : 

"VIII.  That  the  children  under  the  charge  of  the  Society  shall  be  instructed 
in  the  principles,  and  according  to  the  formularies  of  the  United  Church  of  Eng 
land  and  Ireland. 

"  IX.  That  public  worship  in  the  future  operations  of  the  Society  shall  be 
conducted  in  strict  conformity  to  the  liturgy,  and  formularies  of  the  Church  of 
England,  as  by  law  established. 

"  X.  That  if  at  any  time  a  Jew  professing  faith  in  Christ,  and  seeking  for  the 
patronage  of  this  Society,  should  entertain  conscientious  scruples  in  respect  of 
conformity  to  the  rites  of  the  Church  of  England,  he  shall  not  thereby  be  deprived 
of,  or  precluded  from,  temporal  aid  from  the  Society,  if  he  shall  in  other  respects, 
be  deemed  a  fit  and  proper  object  of  the  patronage  of  this  Society. 

"XV.  Two  Anniversary  Sermons  shall  be  preached  at  such  times  and  at  such 
places  of  worship  connected  with  the  Church  of  England,  as  the  Committee  may 
think  proper.  The  Committee  to  appoint  the  preachers." 

But  it  was  not  until  1819  that  the  following  words  were 
added  to  Rule  i,  declaring  that  all  officers  of  the  Society 
were  to  be  "  Members  of  the  United  Church  of  England  and 
Ireland,  or  (if  foreigners)  of  a  Protestant  Church." 

It  was  also  enacted  at  the  same  time  that  clergymen  sub 
scribing  half-a-guinea  should  become  members  of  the  Society, 
and  a  new  rule  was  added  to  the  effect  that  it  was  not  the  object 
to  grant  temporal  aid  to  adult  Jews,  but  solely  to  promote 
their  spiritual  welfare. 

The  Committee  were  reduced  to  twenty-four  members,  all 
elected  laymen;  all  clergymen  who  were  members  of  the 
Society,  or  its  Auxiliaries,  having  a  title  to  attend  the  meetings. 
The  members  already  numbered  nineteen,  amongst  whom  we 
see  the  well-known  names  of  Robert  Henry  Inglis  (afterward 
Sir  Robert),  and  Zachary  Macaulay,  Governor  of  Sierra 
Leone.  The  number  had  increased  to  twenty-one  in  1816, 
and  amongst  them  we  find  the  eminent  Robert  Grant 
(afterward  Sir  Robert  Grant,  Governor  of  Bombay),  and  a  Mr. 
Joseph  Goodhart.  Robert  Grant,  the  son  of  Charles  Grant, 
Chairman  of  the  Directors  of  the  East  India  Company,  was 
third  Wrangler  in  1801,  and  author  of  the  beautiful  hymns 
"  Saviour  !  when  in  dust  to  Thee,"  and  "When  gathering  clouds 


54  RECONSTRUCTION    ON    CHURCH    LINES  [1815 

around  I  view."  His  younger  and  equally  famous  brother, 
Charles,  was  fourth  Wrangler  in  the  same  year,  and  afterward 
Lord  Glenelg,  Minister  for  India,  and  a  Vice-Patron  of  the 
Society. 

A  list  of  "  Honorary  Life  Members  "  appears  in  the  Annual 
Report  for  1816. 

In  1817  the  name  of  John  Whiting,  M.D.,  appears  as  Hon. 
Physician  ;  in  1818,  that  of  David  Umvins,  M.D.,  with  T.  J. 
Armiger  as  Hon.  Surgeon. 

It  is  interesting  to  note  that  the  honoured  name  of 
Charles  Simeon  appears  for  the  first  time  in  the  list  of  officials 
as  a  Country  Director.  He  had  been  both  a  contributor  to, 
and  advocate  for,  the  Society  from  the  first,  but  he  now 
"  came  on  board."  *  He  had  been  very  active  in  recent 
events,  for,  on  reference  to  the  Minutes  of  Committee  of 
those  days,  we  find  that  he  was  present  on  December  2/th 
1814,  and  in  1815  on  January  3ist,  February  i/th,  2ist,  24th, 
28th,  March  ist,  and  again  on  the  I4th  at  a  General  Meeting) 
when  the  minutes  of  the  General  Meeting  of  February  28th  were 
confirmed,  and  the  great  question  of  the  withdrawal  of  the 
Nonconformists  from  participation  in  the  Society  was  finally 
settled.  Two  of  Simeon's  letters,  December  29th,  1814,  and 
January  loth,  1 8 1 5,  within  this  period,  are  dated  from  Stanstead 
Park,  Emsworth,  the  residence  of  Lewis  Way.  We  can 
imagine  that  the  tangled  affairs  of  the  Society  at  this  juncture 
gave  the  two  friends  much  to  talk  about.  In  the  first  of 
these  letters  Simeon  says  :  "  The  whole  Society  is  placed  on  a 
firmer  basis  than  ever.  I  expect  now  that  some  of  our  higher 
Churchmen  will  come  in,  and  all  serious  clergy  through  the 
land."  f  The  word  "  serious  "  was  in  general  use  to  denote 
the  Evangelical  clergy. 

In  1815  Mr.  Richard  Stainforth  became  Treasurer,  and  in 
the  same  year  Thomas  Read  Kemp,  M.P.,  was  appointed 
"  Treasurer  for  the  Hebrew  New  Testament,"  in  which  office 
he  was  succeeded  in  1816  by  Thomas  Babington.  In  1819 
Robert  H.  Inglis  became  Treasurer. 

'"•  Tenth  Report  (1818),  p.  44. 

t  Cams,  Memoir  of  the  Life  of  the  Re'v.   Charles  Simeon t  p.  402. 


1819]  NEW    TESTAMENT    IN    HEBREW  55 

One  of  the  chief  events  of  this  time  was  the  production 
of  the  New  Testament  in  Hebrew.  It  was  not  enough  that 
Jews  might  read  the  New  Testament  in  the  vernacular  tongues 
of  the  countries  in  which  they  lived  ;  a  far  greater  impression 
was  likely  to  be  made  upon  their  minds  by  the  sacred  book 
in  the  language,  character,  and  idiom  in  strict  accord  with 
their  own  venerated  Scriptures.  This  is  how  it  came  about. 

In  1810  Dr.  Claudius  Buchanan,  formerly  minister  of 
Welbeck  Chapel,  who  was  one  of  the  "  Five  Chaplains  "  of 
India,*  returned  with  a  Travancore  manuscript  translation  of 
the  New  Testament  by  a  Jew,  and  urged  upon  the  Society  the 
importance  of  issuing  a  version  of  their  own  in  the  same 
language.  These  were  his  forcible  words  : 

"  It  is  with  surprise  I  learn  that  as  yet  you  have  not  obtained  a  version  of  the 
New  Testament  in  the  Hebrew  language,  for  the  use  of  the  Jews.  It  is  surely  the 
very  first  duty  of  your  Society  to  execute  this  translation.  You  are  beginning  to 
work  without  instruments.  How  can  you  find  fault  with  a  Jew  for  not  believing 
the  New  Testament  if  he  has  never  seen  it  ?  It  is  not  to  be  expected  that  he  will 
respect  a  version  in  English  ;  but  give  him  the  New  Testament  in  the  language 
of  the  Old  Testament,  in  the  imposing  form  of  the  primaeval  Hebrew,  the 
character  which  he  is  accustomed  to  venerate  and  admire,  and  then  you  do 
justice  to  his  weakness,  and  may  overcome  his  prejudice. 

"  How  strange  it  appears  that,  during  a  period  of  eighteen  hundred  years,  the 
Christians  should  never  have  given  the  Jews  the  New  Testament  in  their  own 
language  !  By  a  kind  of  infatuation  they  have  reprobated  the  unbelief  of  the 
Jews,  and  have  never,  at  the  same  time,  told  them  what  they  ought  to  believe." 

These  words  did  not  necessarily  imply  ignorance  of  the 
existence  of  Hutter's  translation,  which  was  not  in  pure 
Hebrew,  or  Robinson's  edition  of  the  same,  which  was  very 
scarce,  or  Cradick's  partial  translation,  to  all  of  which  there 
were  valid  objections. 

The  argument  was  irresistible.  The  resolve  was  made 
at  once,  and  the  work  accomplished  by  two  men,  one  of 
whom  was  a  learned  Jew,  Mr.  Judah  d'Allemand,  from 
Germany.  The  Gospel  of  St.  Matthew  was  published  in 
1814,  that  of  St.  Mark  in  1815,  and  both  were  honoured  with 
the  approbation  of  some  of  the  first  Hebrew  scholars  in 
the  kingdom  ;  other  books  of  the  New  Testament  followed 
in  rapid  succession. 

*  See  note  on  page  69. 


56  RECONSTRUCTION    ON    CHURCH    LINES  [1815 

These  were  circulated  to  a  limited  extent  at  home,  but 
more  largely  through  various  agencies  on  the  Continent.  The 
Moravian  Brethren  at  Hernhutt,  the  Bible  Society's  agents 
at  Frankfort-on-the-Maine  and  Gottenburg,  Prince  Galitzin 
at  Warsaw,  Dr.  Knappe  at  Halle,  the  Rev.  W.  Jowett  at 
Malta,  Dr.  Mclntosh  at  Amsterdam,  Dr.  Naudi  at  Malta, 
and  other  friends  elsewhere,  arranged  for  their  distribution 
amongst  the  Jews.  Some  were  even  sent  out  to  the  C.M.S. 
missionaries  in  India. 

In  1817  the  complete  New  Testament  in  Hebrew  was 
issued  from  the  press.  Two  years  later,  in  1819,  a  second* 
edition  of  10,000  followed.  It  was  a  great,  if  imperfect, 
work,  and  served  its  purpose  for  a  time.  It  is  no  disparage 
ment  to  say  that  it  was  found  necessary  later  on  to  replace  it 
by  a  more  scholarly  production.  A  Hebrew-German  version, 
Luther's  translation  of  the  New  Testament,  was  completed 
in  1820,  and  a  Judseo-Polish  translation  in  1821. 

Amongst  other  useful  works  published  by  the  Society  about 
this  time  were  editions  of  Leslie's  Short  and  Easy  Method 
with  the  Jews,  and  Basnage's  History  of  the  Jews. 

These  facts  pointed  to  the  progress  of  a  spirit  of  enquiry 
amongst  Jews  in  many  countries.  Others  events  tended 
in  the  same  direction.  Five  Karaite  Jews  in  the  Crimea  were 
subscribers  to  the  Theodosian  Bible  Society.  The  Greek 
Archbishop  Anatole  reported  that  in  his  diocese  of  Minsk 
he  had  baptized  several  Jewish  families,  and  he  desired 
a  number  of  copies  of  the  Society's  Hebrew  New  Testament. 
Some  Jews  in  Hamburg  procured  copies  of  the  book.  If  we 
concentrate  these  scattered  rays  of  light  in  a  common  focus, 
and  view  at  the  same  moment  the  Jews  of  London,  Holland, 
Germany,  Russia  and  elsewhere,  beginning  to  manifest  a  desire 
to  possess  the  sacred  book,  we  see  what  encouragement  the 
Society  had  to  persevere  in  its  efforts  to  reach  the  Jews,  whose 
total  numbers  were  at  this  time  computed  at  four  millions. 

Ambitious  schemes  began  to  be  formulated,  namely,  the 
establishment  of  a  college  of  truly  learned  and  Christian 
Jews  in  the  metropolis,  to  assist  in  preparing  a  second  edition 
of  the  Hebrew  New  Testament ;  to  prepare  Hebrew 


1819]  SOCIETY'S    PUBLICATIONS  57 

tracts  and  translate  the  Liturgy  of  the  Church  of  England 
into  Hebrew  ;  and  to  educate  Jewish  missionaries.  In  answer 
to  the  question,  "  Where  are  the  necessary  funds  to  be 
obtained  ?  "  the  Committee  in  faith  asked  in  return  : 

"  Where  does  the  Bible  Society  obtain  its  ^90,000,  and  from  what  source  does 
the  Church  Missionary  Society  draw  an  annual  supply  of  ;£ 20,000?  The  answer 
must  be,  these  Societies  have  aimed  at  great  things  and  undertaken  great  things, 
and  the  liberality  of  the  Christian  public  has  been  in  proportion  to  the  magnitude, 
and,  we  will  add,  the  wisdom  of  their  plans.  If  we  also  would  achieve  great  things, 
we  must  aim  at  great  things,  and  if  we  attempt  them  with  humility  and  wisdom, 
with  prudence  and  faith,  He  who  hath  said,  '  The  silver  and  the  gold  are  Mine,' 
will  not  suffer  our  undertaking  to  be  starved." 

In  this  spirit  of  faith  all  obstacles  were  overcome,  and  the 
plans  were  eventually  carried  into  effect. 

On  January  1st,  1816,  the  Society's  magazine  appeared 
under  a  slightly  altered  title,  The  Jewish  Expositor  and  Friend 
of  Israel.  At  the  same  time  efforts  were  made  to  render  it 
a  more  interesting  and  scholarly  medium  of  information  on 
all  matters  connected  with  the  Jews  and  their  evangelization, 
as  well  as,  though  to  a  limited  degree,  on  the  proceedings  of 
the  Society.  A  little  paper,  Jewish  Records,  was  issued  half- 
yearly,  at  Midsummer  and  Christmas,  from  1818  to  1821. 
Another  interesting  publication  was  a  Selection  of  Psalms 
and  Hymns,  compiled  by  the  Rev.  C.  S.  Hawtrey,  for  use  in 
the  Society's  church,  and  suitable  for  a  composite  congrega 
tion  of  Hebrew  and  Gentile  Christians. 

As  regards  missionary  work  in  London  during  this 
Period  we  find  that  the  lectures  to  the  Jews  and  also  to 
Christians  on  Jewish  subjects,  were  continued  in  Ely  Place 
Chapel,  St.  Swithin's,  London  Stone,  Bentinck  Chapel  and 
elsewhere.  The  Expositor  of  this  time  occasionally  had  a 
sermon  or  address  in  its  pages.  The  Jews'  Chapel,  Spitalfields, 
had  to  be  given  up  in  1816,  as  the  minister  refused  his 
consent  to  its  being  licensed  as  a  place  of  worship  of  the 
Church  of  England.  Frey's  connexion  with  the  Society 
ceased  in  the  same  year,  and  he  left  for  America.  His  work 
was  carried  on  by  the  Chaplain  and  the  Secretaries. 

A  -Society,  whose  aim  is  to  promote  Christianity  amongst 
the  Jews,  could  not  be  long  content  with  such  a  restricted 


58  RECONSTRUCTION    ON    CHURCH    LINES  [1815 

field  as  our  own  country  offers,  with  its  mere  handful  of  a  few 
thousands  of  the  scattered  race.  The  Home  field,  and 
especially  the  metropolis,  must  indeed  ever  remain  the  first 
consideration  of  a  London  Society,  but  only  one  of  a  number 
of  others.  Wherever  the  Jews  are,  there  lies  the  Society's  work. 
Moreover,  the  Jews  abroad  are  not  surrounded  by  the  same 
pure  and  sound  Christian  principles  and  life  as  those  in 
England,  and  their  spiritual  need  is  proportionately  greater. 

Consequently,  we  are  not  surprised  to  find  that  our  fore 
fathers  in  the  work  very  soon  cast  their  eyes  abroad  to  see 
what  could  be  done  there  in  the  way  of  evangelizing  the  Jews. 
The  end  of  the  disastrous  Napoleonic  wars,  and  the  restoration 
of  peace,  in  1 8 1 5,  to  the  long  troubled  nations  of  the  Continent, 
had  opened  doors  of  usefulness,  and  given  free  access  to  many 
countries.  "  What  can  be  done  ?  and  where  ?  "  these  were 
two  questions  which  the  Committee  set  themselves  to  answer. 
They  very  naturally  decided  upon  a  mission  of  enquiry. 
That  eminent  friend  of  Jewish  Missions,  the  Rev.  Lewis 
Way,  practically  the  founder  of  the  Society  as  we  know  it, 
once  more  came  to  its  aid.  At  his  own  cost,  in  company  with 
two  friends,  he  undertook  a  tour  of  inspection  on  the 
Continent  during  1817-18,  visiting  Holland,  Germany,  and 
Russia.  Apart  from  the  actual  circulation  amongst  the  Jews 
of  copies  of  the  New  Testament,  and  the  diffusion  of  Christ 
ianity  during  the  journey  itself,  great  and  lasting  results 
were  destined  to  flow  from  this  preliminary  enquiry,  into 
which  Lewis  Way  threw  all  the  ardour  of  his  loving  soul. 
He  everywhere  met  with  a  kind  and  encouraging  reception 
and,  in  most  cases,  with  candid  attention  from  the  Jews  to 
whom  he  addressed  himself.  His  letters,  written  to  the 
Committee,  are  brimful  of  encouraging  accounts,  eager  hope 
and  expectation  of  success  in  mission  work,  if  attempted. 
There  was  found  to  be  an  open  door  in  Holland  ;  the  Jewish 
students  in  the  University  of  Berlin  offered  a  promising  field  ; 
whilst  the  vast  Jewish  population  of  Russian  Poland  seemed 
ripe  for  an  evangelizing  effort.  Mr.  Way's  experiences  and 
hopes  were  laid  before  the  Committee,  who,  at  a  special  meeting 
held  on  July  loth,  1818,  resolved  to  establish  a  mission  in 


1819]  SCHOOL     WORK  59 

Poland.     Of  the  three   countries,   Holland,  as  will  be  seen 
in  the  next  chapter,  was  the  first  to  be  actually  occupied. 

The  education  of  Jewish  children  in  the  faith  of  our  Lord 
Jesus  Christ  has  ever  been  one  of  the  foremost  objects  of  the 
Society,  and  one  of  the  most  encouraging  features  of  its  work 
Not  only  are  numbers  of  the  rising  Jewish  generation  brought 
into  the  Church,  but  their  parents  are  likewise,  in  many  in 
stances,  influenced  to  follow  their  children.  The  value  which 
Jewish  parents  attach  to  a  good  education  for  their  children 
is  a  factor  which  greatly  aids  the  Society  in  this  Christian 
and  beneficent  work.* 

Jewish  children  had  been  admitted  into  the  Society's 
Schools,  in  East  London,  as  we  have  seen,  in  1809,  but  their 
numbers  were  materially  increased  when,  in  1819,  the  Boys' 
School  in  Palestine  Place  was  opened,  and  still  more  so  when 
the  Girls'  School  was  completed  two  years  later. 

In  addition  to  Mr.  Hawtrey,  two  further  Secretaries  were 
appointed  in  1815,  the  Revs.  Basil  Woodd  and  David  Ruell. 
The  first  two  remained  in  office  till  1827;  whilst  Mr.  Hawtrey, 
who  became  the  first  salaried  Secretary  in  1824,  held  office 
till  his  death  in  1831.  In  1818  the  Rev.  Peter  Treschow  was 
appointed  Foreign  Secretary,  resigning  this  post  in  1825. 

A  word  must  be  said  about  the  Annual  Sermons  during 
this  Period.  In  1815  J.  W.  Cunningham,  vicar  of  Harrow, 
preached  in  St.  Lawrence  Jewry,  and  Dr.  William  Dealtry, 
Fellow  of  Trinity  and  rector  of  Clapham  (afterward  Arch 
deacon),  in  St.  Anne's,  Soho.  In  1816  Legh  Richmond,  then 
rector  of  Turvey,  preached  in  St.  Bride's,  Fleet  Street,  and 
Daniel  Wilson,  incumbent  of  St.  John's  Chapel,  Bedford 
Row,  afterward  vicar  of  Islington  and  Bishop  of  Calcutta,  in 
St.  Anne's,  Soho,  each  preaching  from  Rom.  xi.  In  1817 
Basil  Woodd  preached  in  St.  Peter's,  Cornhill,  and  Lewis 
Way,  who  had  been  ordained  in  1816,  and  was  now  curate 
of  Stoughton,  Sussex,  in  Tavistock  Episcopal  Chapel,  Long 
Acre.  In  1818  Charles  Simeon  preached  in  St.  Paul's,  Covent 
Garden,  and  R.  Beachcroft  in  St.  Anne's,  Blackfriars,  more 

*  See  Mission  Schools  of  the  Society,  by  the  author. 


60  RECONSTRUCTION    ON    CHURCH    LINES  [1815 

properly  called  St.  Andrew  by  the  Wardrobe.  In  1819 
Edward  Cooper,  a  well-known  country  rector,  preached  in 
St.  Paul's,  Covent  Garden,  and  Edward  Cox,  in  St.  Anne's, 
Blackfriars.  The  most  noteworthy  of  these  sermons  were 
naturally  those  of  Way  and  Simeon,  who  were  so  intimately 
acquainted  with  the  work,  and  whose  hearts  were  aglow  to 
forward  the  cause.  Simeon's  was  thought  worthy  to  be 
printed  in  the  Expositor,  an  unusual  distinction. 

The  five  Annual  Meetings  during  this  Period  were  held  in 
the  Freemasons'  Hall,  Sir  Thomas  Baring  presiding  on  each 
occasion.  We  find  the  following  well-known  names  amongst 
the  speakers :  William  Wilberforce,  and  Charles  Simeon, 
(four  times  each)  ;  Lord  Gambier,  the  Bishop  of  Gloucester, 
the  Revs.  J.  W.  Cunningham  and  Lewis  Way,  Thomas 
Babington,  and  Robert  Grant  (three  times) ;  the  Revs.  Edward 
Cooper,  William  Marsh,  the  Hon.  Gerald  Noel,  Daniel 
Wilson  and  Basil  Woodd  (twice)  ;  whilst  the  following  spoke 
once  ;  Admiral  Sir  J.  Saumarez,  Lord  Calthorpe,  William 
Farish  (Tutor  of  Magdalen,  and  Jacksonian  Professor  of 
Chemistry,  Cambridge,  and  formerly  Senior  Wrangler),  the 
Revs.  Edward  Bickersteth,  minister  of  W7heler  Chapel  (St. 
Mary's,  Spital  Square),  John  Owen, rector  of  Paglesham,  Essex 
D.  Ruell.and  J.Haldane  Stewart.  In  1817  the  Sultan  Katagary 
was  amongst  the  speakers.  The  meetings  were  principally  for 
the  purpose  of  presenting  the  Report  and  transacting  business. 
The  speeches  were  short  and  to  the  point.  Gradually  they 
increased  in  length  and  became  more  missionary  in  tone. 

The  Period  closed  with  hopeful  prospects.  The  Society 
received  increased  support  and  co-operation,  both  at  home 
and  abroad,  affording  renewed  encouragement  and  additional 
incentives  to  exertion.  Many  new  Auxiliary  Associations 
were  formed,  at  Birmingham,  Norwich,  Sheffield,  Ipswich, 
Newcastle,  Carlisle,  Hereford,  Exeter,  Lancaster,  Plymouth, 
Tunbridge  Wells,  Amsterdam,  Brussels,  Frankfort  and 
elsewhere.  Charles  Simeon,  William  Marsh,  Lewis  Way, 
Basil  Woodd,  Legh  Richmond,  and  others  travelled  about 
the  British  Isles  and  Ireland,  arousing  much  interest  and 
obtaining  considerable  support  on  behalf  of  the  Society. 


HONORARY    DEPUTATION  61 

A  large  deputation  consisting  of  Simeon,  Basil  Woodd, 
Hawtrey,  Ruell,  Marsh,  Way  and  Grimshawe  paid  a  visit 
to  Bristol  in  1815.  Churches  were  open  to  them,  and  there 
was  a  meeting  in  the  Guildhall,  and  a  Ladies'  Association  was 
formed.  At  Frome,  Simeon  preached  to  5,000  people  on  one 
Sunday.  In  1817  Simeon,  Marsh  and  Hawtrey  took  a  tour 
of  800  miles  in  East  Anglia  and  elsewhere. 

The  journey  of  Simeon  and  Marsh  to  Scotland  in  1819 
also  is  noteworthy.  They  preached,  or  spoke,  at  Leicester, 
Lutterworth,  Derby,  Hull,  Berwick,  Edinburgh,  Falls  of  the 
Clyde,  Carlisle,  Preston,  Liverpool  and  Manchester.  The 
tour  realized  800  guineas  in  five  weeks,  free  of  expense  to  the 
Society,  which  has  never  since  had  such  advocates  as  those 
just  mentioned.  Lord  Derby  became  President  of  the  re 
organized  Association  at  Liverpool,  and  Mr.  John  Gladstone, 
M.P.,  one  of  the  Vice-Presidents.* 

It  is  interesting  to  find  amongst  the  general  body  of  sub 
scribers  at  this  time  the  names  of  the  Rev.  Josiah  Pratt, 
and  Miss  Hannah  More.  The  former,  indeed,  shewed  himself 
a  very  faithful  friend,  for  it  was  when  he  was  Secretary  of 
the  Church  Missionary  Society,  that  our  Committee  gener 
ally  met,  during  the  years  1815  to  1818,  at  the  Church  Mis 
sionary  House  in  Salisbury  Square.  Mr.  Stock  alludes  f  to 
this  act  of  friendship  on  the  part  of  the  elder  Society,  which 
was  thus  placed  on  record  by  a  resolution  of  our  Committee 
on  May  26th,  1818. 

That  this  Committee  desire  to  offer  their  most  grateful  acknowledgments  to 
the  Church  Missionary  Society  for  the  important  accommodation  to  the  London 
Society,  by  permitting  the  members  of  this  Committee  to  hold  their  meetings  at 
the  Church  Missionary  Society's  House,  and  request  that  they  will  accept  their 
very  best  thanks,  the  only  return  they  have  in  their  power  to  make. 

Josiah  Pratt  frequently  attended  the  meetings  of  Committee, 
and  several  other  clergymen  whose  names  we  need  not  mention. 
The  correspondence  relating  to  the  Society's  affairs  evidently 
increased  during  this  Period,  for  in  1819  a  new  sub-Committee 
was  formed,  called  the  "  Correspondence  Committee,"  the 

*  Carus,  Memoir  of  the  Life  of  Charles  Simeon,  pp.  412,  470,  511  ff. 
+  History  of  the  C.M.S.,  vol.  i.  p.  154. 


62  RECONSTRUCTION    ON    CHURCH    LINES  [1815-19 

duties  of  which  were  to  inspect  the  letters  received  previously 
to  their  being  laid  before  the  General  Committee.  They  were 
"  empowered  to  reply  to  such  letters  as  are  of  trivial  importance, 
or  require  immediate  attention,  and  also  to  select  such  part  of 
the  correspondence  as  they  consider  necessary  for  the  attention 
of  the  General  Committee,  rejecting  those  parts  which  are 
superfluous  and  irrelevant."  The  functions  of  the  Correspon 
dence  Committee  to-day  are  altogether  different,  they  merely 
dealing  with  specified  matters  referred  to  them  by  the  General 
Committee. 

The  Committee  occasionally  assembled  during  this  Period 
at  the  Prayer  Book  and  Homily  Society's  House,  which  also 
was  generously  placed  at  their  disposal.  In  the  month  of  June 
1818  the  Society  acquired  new  offices,  situated  at  10,  Ward 
robe  Place,  Doctors'  Commons,  and  ceased  to  be  dependent 
on  the  kindness  of  others,  as  it  had  been  since  the  relinquish- 
ment  of  the  Jews'  Chapel.*  Wardrobe  Place  remained  the 
headquarters  of  the  Society  until,  in  1832,  Exeter  Hall  offered 
more  suitable  accommodation,  f 

In  order  to  arouse  interest  in  the  Jews  the  Committee 
obtained  permission  from  Mrs.  Hannah  Adams,  of  Boston, 
U.S.A.,  to  publish  an  edition  of  her  History  of  the  Jews, 
which  was  issued  in  1818  at  the  expense  of  the  Society. 


f  See  page  57. 
t  See  page  277. 


rb    periob, 

182O— 1829. 

EXTENSION. 


^Enlarge  tfje  place  of  ti)D  tent    .    .    .    lengthen  tI)B  cortts,  ana  strengthen 
ti)»  stakes ;  for  tfjou  sljalt  break  fortl)  on  ti)e  rigijt  tyantr  ano  on  t^e  left. 

ISAIAH  nv.  2,  3. 


THIRD     PERIOD,    1820-1829. 
EXTENSION. 


CHAPTER    V. 

HOME   MATTERS,   FINANCIAL   AND    MISSIONARY. 


Expansion  hoped  for — New  Associations — England,  Scotland,  Ireland,  Guernsey 
—Stationary  Income— Paid  help  necessary — Visitor  of  Associations— Patronage 
— Honorary  Life  Governors— Committee  and  Trustees — Secretariat — Annual  Ser 
mons  and  Meeting's— Publications — Dissatisfaction  with  Prophetical  views — 
Home  Missions— London— Schools— Society's  Hebrew  Old  Testament — Criticisms 
on  the  Hebrew  New  Testament— Lectures— Appeal  by  Dr.  Wolff  to  Jews— The 
Provinces— Parochial  Clergy  exhorted  by  the  Committee— Training  of  Mission 
aries—The  Seminary— Students— Operative  Jewish  Converts'  Institution- 
Mistakes  and  attacks— Judgment  of  contemporaries— Infirmities  of  Committees. 

THE  Society  entered  upon  the  Period  which  we 
are  now  to  consider  assured  of  the  progress  of  the 
cause.  As  its  principles  and  objects  became  better 
known  and  understood,  it  received  additional  countenance 
and  support  from  the  Church  at  home  and  abroad.  The 
balance  sheet  for  the  year  ending  March  3ist,  1820,  shewed 
that  £11,285  15.?.  id.  had  been  available,  an  increase  of  more 
than  ^2,000  over  the  income  of  the  previous  twelve  months. 
There  was  every  reason,  therefore,  to  hope  for  great  expan 
sion  and  development  of  the  work  in  the  near  future.  Whilst 
Christians  upheld  the  efforts  of  the  Society,  Jews  invited 
them  by  their  accessibility  and  willingness  to  hear. 

In  1820  many  new  Associations  were  formed.  The 
Ladies'  Associations  contributed  largely,  principally  through 
sales  of  work.  Charles  Simeon,  Lewis  Way,  Legh  Richmond, 
and  William  Marsh  were  at  work  again  to  arouse  or  increase 
interest  in  the  Society's  proceedings,  north  and  south,  east 
and  west — in  England,  Scotland,  and  Ireland.  In  the  last- 
named  country  especially,  great  success  was  achieved. 
Way  and  Marsh,  having  attended  the  Annual  Meeting  of  the 
Auxiliary  at  Dublin,  went  on  to  Limerick,  where  the  Bishop 


66  HOME    MATTERS  [1820 

of  the  diocese  presided,  and  also  to  Charleville,  Fermoy,  Cork, 
Kilkenny  and  Drogheda,  at  each  of  which  places  meetings  were 
held.  An  "  immense  assembly  "  met  together  at  Cork,  where 
an  Auxiliary  was  formed.  Way  and  a  new  recruit,  the  Rev.  G. 
Hamilton,  rector  of  Killermogh,  in  the  diocese  of  Ossory,  next 
proceeded  to  the  west  and  north  of  Ireland.  At  Athlone  the 
deputation  were  most  hospitably  entertained  by  the  Earl  of 
Castlemaine.  Archbishop  Power  Trench  opened  both  his 
palace  and  cathedral  at  Tuam  to  them.  Lord  Leitrim  received 
them  into  his  mansion  at  Boyle,  and  presided  at  a  public 
meeting.  At  Armagh  they  were  kindly  entertained  by  the 
Dean,  Lord  Lifford.  They  next  preached  at  Galway,  Coleraine, 
Antrim,  and  Sligo.  The  interest  aroused  pervaded  all  classes, 
and  these  and  earlier  efforts  laid  the  foundation  for  that 
generous  and  intelligent  support  which  has  ever  since  been 
accorded  to  the  Society  by  the  warm-hearted  people  of  the 
sister  isle. 

We  find  Simeon,  Marsh,  and  Legh  Richmond  at  work 
again  in  1821,  assisted  by  John  Sargent,  the  father-in-law  of 
Bishop  Samuel  Wilberforce,  and  the  friend  and  biographer  of 
Henry  Martyn.  Simeon  established  an  Association  in  the 
University  of  Cambridge.  The  friends  in  England  multiplied 
apace,  thosein  Scotland  continued  steadfast  in  their  attachment, 
and  liberal  in  their  contributions.  The  generous  ardour  with 
which  the  cause  was  espoused  in  Ireland  experienced  no 
abatement.  The  Secretary  of  the  Irish  Auxiliary,  which  had 
been  founded  in  1810,  said: 

We  have  inscribed  upon  our  standard  that  the  cause  of  the  Jews  is  the  cause  of 
the  Bible,  and  we  have  made  many  willing  captives  by  our  sword  and  our  bow. 

A  few  years  later,  in  1827,  Joseph  Wolff,  who,  on  his 
return  from  the  East,  landed  in  Ireland,  visited  many  of  the 
principal  towns  therein  and  aroused  great  interest  by  the 
romantic  narrative  he  was  able  to  give  of  his  experiences  and 
missionary  labours.* 

In  1822  new  Associations  were  formed  at  Derby,  Portsea, 
Clapham,  and  Gloucester,  and  at  the  last-named  place  a 

*  See  page  pp.  101  seq. 


1829]  NEW    AUXILIARY    ASSOCIATIONS  67 

Ladies'  Branch,  with  the  Duchess  of  Beaufort  as  Patroness, 
and  the  Hon.  Mrs.  Ryder,  the  wife  of  the  Bishop,  as  President. 
The  same  year  Simeon  was  here,  there,  and  everywhere  !  at 
Norwich,  Bristol  (with  Marsh  and  Hawtrey),  Gloucester  and  in 
Ireland.  He  preached  in  St.  George's,  Dublin,  to  a  congrega 
tion  of  twelve  hundred,  and  spoke  at  the  meeting  following, 
when  the  Archbishop  of  Tuam  presided.  Describing  this 
visit,  Simeon  said  :  "  Tuesday  was  the  Jews'  Society  day. 
This  Society  in  Ireland  takes  the  lead,  and  is  carried  on  with 
surprising  spirit."  * 

In  1823  an  Association  was  established  in  Guernsey,  under 
the  patronage  of  Admiral  Sir  James  Saumarez,  a  very  gratify 
ing  event,  as  it  occurred  at  the  close  of  the  Anniversary  of  the 
Church  Missionary  Society,  whose  representatives,  indeed, 
joined  in  the  formation  of  the  Auxiliary.  We  cannot  forbear 
quoting  an  aspiration  in  the  Annual  Report  (1824),  which 
has  been  abundantly  fulfilled  by  the  friendly  relations  which 
have  ever  been  maintained  between  the  two  Societies  through 
out  the  many  years  that  have  since  passed  away : 

Long  may  the  friends  of  the  Gentile  and  Jew  regard  each  other  as  brothers, 
and  their  respective  Institutions  as  sisters — labouring  in  one  common  cause,  knit 
together  by  bonds  of  union  to  one  common  Head,  knowing  no  other  rivalry  but 
that  of  provoking  to  love  and  to  good  works,'  claiming  no  other  priority  than 
that  of  being  foremost  in  the  march  of  Christian  benevolence. 

We  have  already  mentioned  an  earlier  instance  of  friend 
ship  on  the  part  of  the  C.M.S.,  the  House  in  Salisbury 
Square  being  lent  to  the  Society  for  its  Committee  meetings 
in  the  last  Period,  f 

Simeon  visited  Paris  in  1823,  and  preached  in  Way's  Chapel 
there  for  the  Society,  before  some  very  distinguished  people, 
including  the  Duchess  de  Broglie,  the  mother  of  Madame  de 
Stael.  He  also  attended  a  Jews'  meeting  where  he  met  Merle 
d'Aubigne  of  Brussels,  the  historian  of  the  Reformation. 

Although  new  Associations  continued  to  be  formed  almost 
every  year,  the  Society's  income  declined  toward  the  end 
of  this  Period,  and  that  for  the  year  ending  March  3ist, 

*  Carus,  Memoir  of  Simeon,  p.  564. 
t  See  page  61. 

F  2 


68  HOME    MATTERS  [1820 

1830,  amounted  only  to  .£12,145  3s->  almost  the  same  as  at 
the  end  of  the  previous  decade.  This  unsatisfactory  state 
of  things  was  attributed  to  the  want  of  sufficient  aid  in  visiting 
and  forming  Associations.  Some  of  the  once  active  friends 
had  been  called  to  their  rest,  others,  from  age  or  other  causes, 
were  no  longer  able  to  engage  in  deputation  work.  The  Clerical 
Secretary  could  not  do  everything,  so  in  1829  the  Rev.  Thomas 
Mortimer  was  appointed  "  Visitor  of  Associations,"  for  the 
time  for  Association  Secretaries  was  not  yet. 

Two  new  Vice-Patrons  were  appointed  in  1823,  Lord 
Barham,  formerly  the  Hon.  Charles  Noel  and  subsequently 
Earl  of  Gainsborough,  and  Lord  Bexley,  formerly  the  Hon. 
Nicholas  Vansittart,  Chancellor  of  the  Exchequer ;  in  1826, 
the  Earl  of  Rocksavage,  afterward  Marquis  of  Cholmondeley, 
and  the  Earl  of  Roden  ;  and  in  1829,  Lord  Vernon,  formerly 
Sir  George  Vernon.  In  1823  the  Bishop  of  Limerick  dis 
appears  from  the  list  of  Vice-Patrons,  and  in  1824  the  Bishop 
of  Meath,  Dr.  O'Beirne,  died  ;  and  for  many  years  no  Bishop 
is  to  be  found  thereon,  in  fact,  not  until  1842,  when  there  was 
a  very  large  accession  of  Episcopal  patronage. 

During  the  decade  under  review  the  following  well-known 
friends  of  the  Society  were  elected  Vice-Presidents  : 
Sir  Claudius  Stephen  Hunter,  Bart.,  in  1822;  Sir  Matthew 
Blakiston,  Bart,  William  Morton  Pitt,  M.P.,  and  Henry 
Drummond,  in  1823  ;  the  Dean  of  Salisbury  (Hugh  Nicolas 
Pearson)  and  Sir  Oswald  Mosley,  Bart,  in  1824.  In  1829 
their  total  number  was  eighteen. 

In  1827  the  distinction  of  "  Honorary  Life  Governors"  was 
created,  in  order  to  recognize  eminent  services  rendered  to 
the  Society,  and  Charles  Simeon,  B.  Woodd,  W.  Marsh  and 
D.  Ruell  were  appointed. 

In  this  decade  we  find  the  following  amongst  the  prominent 
new  lay  members  of  Committee  ;  William  Lardner,  M.D., 
General  Neville,  Captain  G.  Gambier,  William  Grane,  William 
Leach,  Francis  Paynter,  and  Colonel  Latter ;  and  Francis 
Close,  afterward  Dean  of  Carlisle,  amongst  the  new  clerical 
members.  The  Trustees  elected  in  1816  held  office  throughout 
the  Period. 


1829]  COMMITTEE    AND    SECRETARIES  69 

From  the  year  1823  to  the  end  of  the  Period,  the 
General  Committee  were  divided  into  "Foreign  and  Spiritual" 
or  "  Literary  Foreign  and  Spiritual,"  "  Temporal "  and 
"  Special  "  sections.  The  division  of  labour  allotted  to  each 
is  not  apparent  from  the  minutes.  In  1833,  however, 
the  sections  were  absorbed  into  one  Committee  as 
previously. 

In  the  early  years  of  the  Society,  as  already  stated  on 
page  38,  and  up  to  1824,  the  duties  of  the  Secretaries,  not 
being  very  heavy,  were  performed  gratuitously  ;  but,  when 
the  Society  extended  its  operations  at  home  and  abroad,  un 
divided  attention  was  required  and  salaried  officers  were 
appointed.  In  1824  the  Rev.  Charles  S.  Hawtrey  became  paid 
Secretary,  continuing  also  his  duties  as  Chaplain,  and  Joseph 
Gibbs  Barker  was  appointed  Lay  Secretary.  In  1826  the 
Rev.  J.  B.  Cartwright  was  added  to  their  number.  Hawtrey 
held  the  post  till  his  death  in  1831,. 

The  Annual  Sermons  (only  one  in  each  year  from  1820 
onward  to  1856)  were  preached  in  St.  Paul's,  Covent  Garden, 
during  this  decade,  and  do  not  require  detailed  mention.  The 
preachers  were :  the  Hon.  Gerard  Noel,  incumbent  of  Percy 
Chapel,  1820  ;  William  Bushe,  rector  of  St.  George's,  Dublin, 
and  Secretary  to  the  Irish  Auxiliary  Society,  1821  ;  George 
Stanley  Faber,  1822  ;  W.  Thistlethwaite,  minister  of  St. 
George's,  Bolton,  1823;  Legh  Richmond,  1824;  G.  Hamilton, 
rector  of  Killermogh,  1825;  Hugh  McNeile,  1826;  William 
Marsh,  1827;  Thomas  Thomason,  minister  of  the  "Old 
Church,  Calcutta,  and  one  of  the  "  Five  Chaplains"  of  India,* 
1828  ;  and  Charles  Jerram,  vicar  of  Chobham,  1829.  The 
last  but  one  had  been  fifth  Wrangler,  Fellow  and  Tutor  of 
Queen's  College,  Cambridge,  and  curate  to  Simeon. 

In  the  same  decade  (1820-29),  the  Annual  Meetings 
were  rendered  important  by  reason  of  the  well-known  speakers 
advocating  the  cause,  and  we  can  but  regret  that  no  record  of 

*  The  other  four  were,  David  Brown,  Claudius  Buchanan,  Henry  Martyn,  and 
Daniel  Corrie.  They  were  appointed  by  the  East  India  Company  between  the 
years  1793  and  1813,  when  the  C. M.S.  began  to  send  out  missionaries. 


70  HOME    MATTERS  [1820 

their  speeches  remains.  Bishop  Ryder  and  Charles  Simeon, 
nine  times  each,  that  is  in  every  year  except  one  during  the 
Period  ;  the  Right.  Hon.  Sir  George  Rose,  K.C.B.,  M.P., 
seven  times  ;  Lord  Calthorpe  and  the  Hon.  and  Rev.  Gerard 
Noel,  five  times  ;  Lord  Bexley,  the  Revs.  J.  W.  Cunningham, 
William  Marsh  and  Daniel  Wilson,  four  times;  Lord  Gambier, 
Robert  Grant,  Hugh  McNeile,  Legh  Richmond,  Lewis  Way, 
and  William  Wilberforce,  three  times  ;  W.  Jowett,  first  Cam 
bridge  missionary  of  the  C.M.S.,  and  Haldane  Stewart,  twice  ; 
and  the  following  once  :  the  Earl  of  Rocksavage,  Sir  Montague 
Cholmeley,  Sir.  R.  H.  Inglis,  Sir  Claudius  Hunter,  Admiral 
Sir  James  Saumarez,  Sir  Gregory  Way,  the  Hon.  and  Revs. 
Baptist  Noel,  who  had  succeeded  Daniel  Wilson  as  incumbent 
of  St.  John's,  Bedford  Row,  Francis  Noel,  and  Captain  Noel, 
Thomas  Babington,  Edward  Bickersteth,  Henry  Drummond, 
Edward  Irving  (then  at  the  very  height  of  his  fame),  Professor 
Farish  of  Cambridge,  and  Professor  Tholuck  of  Berlin.  It 
will  thus  be  seen  how  widely  the  Society  enjoyed  the  advocacy 
of  the  foremost  Evangelical  Churchmen  of  the  day. 

In  1820  the  Annual  Meeting  was  held  in  the  Freemasons' 
Hall,  and  also  from  1823  to  1829.  In  1821  it  was  held  in  the 
King's  Concert  Room,  Haymarket ;  at  all  of  which  Sir 
Thomas  Baring  presided.  The  meeting  in  1822  is  dis 
tinguished  as  the  only  one  ever  held  in  the  Mansion  House, 
when  the  Lord  Mayor  was  in  the  Chair.  The  meeting  in 
1828  stands  out  as  the  first  public  meeting  opened  with  prayer, 
an  example  followed  the  next  year  by  the  C.M.S.  Mr.  Stock, 
in  his  book,  says  :  "  Apparently  the  Jews'  Society  led  the  way 
in  introducing  an  opening  prayer."  *  But  it  was  not  until  the 
passing  of  Lord  Shaftesbury's  Religious  Worship  Bill  in  1856, 
that  it  was  legal  to  hold  a  religious  meeting  in  an  unlicensed 
place.  The  old  Conventicle  Act  was  probably  regarded  as 
obsolete  before  it  was  repealed. 

The  monthly  issue  of  the  Jewish  Expositor  was  continued 
throughout  the  Period,  with  the  desire  that  it  might  be  "  the 
compendious  common-place  book  of  all  pious  Christians  who 

*  History  of  the  C.M.S.,  vol.  i.  280. 


1829]  ISSUE     OF    THE     OLD     TESTAMENT  71 

feel  an  interest  in  the  conversion  of  Israel  and  the  spiritual 
treasury  into  which  each  should  cast  his  mite,"  and  mission 
ary  news  was  increasingly  inserted. 

Some  dissatisfaction  was  caused  by  certain  prophetical  views 
attributed  to  the  Society,  and,  on  a  remonstrance  from  the 
Patrons,  the  Committee,  on  October  27th,  1823,  disclaimed  all 
intention  of  promulgating  any  particular  views  as  to  the 
nature  of  the  Millennium,  their  object  being  the  conversion  of 
the  Jews  to  vital  Christianity,  and  they  undertook  that  in  the 
Jewish  Expositor,  a  neutrality  should  be  maintained  on 
disputed  prophetical  points.  This  is,  of  course,  the  only 
possible  attitude  that  a  missionary  society  can  take  up.* 

The  Jewish  Records  were  issued  quarterly  from  Lady  Day, 
1822,  throughout  the  Period. 

It  is  time  that  we  turned  to  Home  missionary  efforts  during 
this  Period.  The  work  was  somewhat  circumscribed  in  Eng 
land,  both  in  London  and  in  the  Provinces.  In  these  indeed 
nothing  was  done  beyond  an  occasional  effort.  To  take 
London  first. 

The  Girls'  School  in  Palestine  Place  was  opened  in  1821, 
when  44  girls  were  admitted.  The  expenses  attending  the 
erection  of  this,  as  well  as  the  Boys'  School,  were  fully  met. 
By  the  end  of  1822  nearly  300  Jewish  children  had  enjoyed 
the  benefit  of  Christian  instruction  given  by  the  Society. 

In  1823  the  Society  issued  the  octavo  Old  Testament  in 
Hebrew.  This  was  most  necessary,  as  missionaries  found  the 
Jews  so  ignorant  of  their  own  Scriptures  that  appeals  to  the  Old 
Testament  were  useless.  They  could  not  prove  to  the  Jews, 
from  the  evidence  of  the  printed  pages  of  their  own  Scriptures, 
that  Jesus  is  the  Christ.  The  prices  were  such  that  only 
the  well-to-do  could  afford  to  purchase  them.  A  single  copy 
of  Van  der  Hooght's  Bible  cost  six  guineas.  The  Society 
was  able  to  purchase  large  quantities,  in  sheets,  of  the 
octavo  edition  of  this  Bible,  at  the  reduced  price  of  us. 
per  copy,  and,  later,  at  the  further  reduced  price  of  js.  6d.  ; 

*  See  pages  35  and  211. 


72  HOME    MATTERS  [1820 

it  also  eventually  acquired  the  stereotype  plates,  which  long 
remained  in  use.  The  I2mo  edition  of  the  Old  Testament 
was  completed  in  1827,  and  the  Pentateuch  in  Judaeo-Polish 
the  same  year. 

We  spoke  in  Chapter  IV.  of  the  issue  of  the  Hebrew  version 
of  the  New  Testament.  During  the  early  years  of  this  Period 
opinions  and  criticisms  as  to  its  merits  were  obtained  from  the 
following  eminent  scholars  and  Professors — Lee  of  Cambridge, 
Gesenius  of  Halle,  Rosenmuller  and  Tholuck  of  Berlin,  and 
Neumann  of  Breslau,  and,  as  a  result,  on  July  I2th,  1825,  the 
Committee  came  to  the  conclusion  that  no  entirely  new 
translation  was  necessary,  but  that  various  alterations  should 
be  made  in  the  next  edition. 

The  Holy  Scriptures — Old  and  New — had  thus  been  provided 
and  put  into  the  hands  of  Jews  by  the  Society,  and  freely 
though  not  wastefully  circulated.  This  is  one  of  the  greatest 
and  most  important  branches  of  its  work.  We  can  fully 
endorse  to-day  the  words  of  the  early  Committee,  whose 
privilege  it  was  to  initiate  the  same,  whilst  we,  in  our  turn, 
are  allowed  to  reap  the  fruit  of  their  labours  : 

The  free  circulation  of  the  Scriptures  among  the  Jews  is,  of  all  measures,  the 
most  important.  Among  a  people  who  cannot  come  to  hear  a  Christian  preacher 
without  danger,  even  when  he  is  within  their  reach,  and  of  whom,  by  reason  of 
their  boundless  dispersion,  very  few  can  enjoy  that  privilege,  the  Word  of  God, 
issued  from  various  stations,  by  judicious  missionaries,  may  be  extensively 
circulated.  For  this  there  are  peculiar  facilities  among  a  people,  not  more 
distinguished  for  their  dispersion  through  all  the  countries  under  heaven,  than  for 
a  close  and  constant  connexion  and  intercourse  amongst  themselves.  The  written 
Word  of  God,  too,  circulates  silently  and  without  offence ;  it  penetrates  where 
the  missionary  could  find  no  access,  it  is  concealed  in  the  bosom  and  read  in  the 
closet,  and  he  who  has  the  fears  and  the  scruples  of  Nicodemus,  may  enjoy  his 
privilege,  and  converse  in  secret  with  "  Him  of  whom  Moses  in  the  Law,  and  the 
Prophets  did  write.* 

In  addition  to  the  Holy  Scriptures,  tracts  continued  to  be 
issued  from  the  press,  and  were  widely  circulated. 

The  religious  world  was  startled  in  1828  by  the  History  of 
the  Jews,  by  Henry  Hart  Milman,  Dean  of  St.  Paul's,  a  book, 
which,  treating  of  the  human  side  of  sacred  history,  created 

*Seventeenth  Report  (1825),  p.  28. 


1829]  TYPICAL    LECTURES  73 

some  alarm.  Still  it  undoubtedly  aroused  sympathy  with 
this  wonderful  people  and  so  indirectly  helped  on  the  cause. 

The  satisfactory  attendance  of  Jews  and  Jewesses  at  the 
"  Typical  Lectures "  given  on  Sunday  evenings  by  the 
Chaplain,  the  Rev.  C.  S.  Hawtrey,  caused  a  second  lecture  to 
be  started  on  occasional  Wednesdays.  This  was  taken  by 
Simeon,  Marsh,  John  Sargent,  and  others.  These  efforts  were 
not  without  success.  On  Easter  Day,  1828,  the  baptism  of  a 
Jew  in  the  Society's  church  attracted  a  very  large  congregation. 

Dr.  Wolff,  in  1827,  as  the  "missionary  for  Palestine  and 
Persia,"  issued  a  most  earnest  and  characteristic  "  Appeal  to 
his  brethren  the  Jews  of  Great  Britain,"  to  acknowledge  our 
Lord  as  their  Messiah.* 

To  turn  to  the  Provinces,  where  as  yet  no  missionaries 
were  stationed. 

The  celebration  of  anniversaries  of  Associations,  as,  for 
instance,  at  Norwich,  Liverpool,  and  Plymouth,  was  sometimes 
made  the  occasion  on  which  to  arouse  the  Jews,  and  that 
successfully,  for  we  read  that 

great  interest  was  excited  at  several  of  the  sermons,  by  the  attendance  of  a 
number  of  Jews,  who  heard,  with  respectful  attention  and  lively  interest,  what 
was  delivered  to  themselves,  and  respecting  their  nation,  f 

At  Plymouth  a  rich  harvest  was  reaped  in  the  conversion 
and  baptism  (see  page  208)  of  the  officiating  Reader  of  the 
synagogue,  Michael  Solomon  Alexander. 

Apart  from  these  isolated  instances,  few  and  far  between,  it 
is  quite  evident  that  the  Committee  acted  upon  their  own 
axiom  : — "  The  chief  field  for  exertion  was  not  to  be  looked 
for  in  England. "\  The  success  achieved  abroad,  to  which  we 
shall  refer  in  subsequent  chapters,  led  them  to  this  conclusion. 

They  were  not,  however,  unconcerned  for  the  Jews  in 
England,  but  rather  sought  to  arouse  the  parochial  clergy 
to  a  sense  of  their  duty  to  them  as  their  parishioners.  Their 
weighty  words  are  well  worth  reproducing  : 

*  Jewish  Expositor,   1827,  p.  95.  t  Sixteenth  Report  (1824),  p.  5. 

I  Seventeenth  Report  (1825),  p.  24. 


74  HOME    MATTERS  [1820 

While  it  is  their  earnest  desire  that  the  water  of  life  may  flow  forth  to  every 
desert  spot  where  the  lost  sheep  of  Israel  are  scattered,  it  has  also  been  their 
prayer  that  it  may  not  flow  as  waters  from  a  smitten  rock,  carrying  life,  health, 
and  blessing  to  distant  regions,  while  the  source  remains  barren  and  unblest.  It 
has  indeed  been  their  endeavour,  as  much  as  possible,  to  promote  Christianity 
among  the  Jews  of  England,  not  only  on  this  account,  but  because  they  consider 
them  as  that  part  of  the  dispersed  house  of  Judah  which  it  has  pleased  God  to 
place  under  the  care  of  this  Christian  country.  Viewed  in  this  light,  they  are 
objects  not  only  of  interest,  but  of  deep  responsibility,  and  your  Committee  would 
avail  themselves  of  the  present  occasion  to  solicit  the  assistance  of  all  the  friends  of 
the  Society  in  the  performance  of  this  part  of  their  duty.  Especially  they  would 
ask  the  co-operation  of  their  clerical  friends — to  some  of  these  they  may  perhaps 
say  (and  they  trust  without  offence),  "  Have  you  not  Jews  resident  within  the 
limits  of  your  cure  whom  you  have  scarcely  been  accustomed  to  consider  as 
parishioners  ? — who  have  not  shared  your  pastoral  care  with  the  rest  of  that  flock 
over  whom  the  Holy  Ghost  hath  made  you  overseers?"  We  are  not  inviting  you 
to  enter  into  controversy  with  those  who  differ  in  discipline,  or  err  slightly  in 
doctrine — we  speak  of  those  who  openly  reject  your  Redeemer,  who  "  tread  under 
foot  the  Son  of  God,  and  count  the  blood  of  the  covenant,  wherewith  they  were 
sanctified,  an  unholy  thing."  When  the  synagogue  rises  beside  your  church,  and 
the  outcast  of  Israel  is  your  parishioner,  we  ask  that  the  same  prayers  should  rise 
to  God,  and  that  the  same  tender  grief,  and  pity,  and  love,  should  be  called  forth 
toward  His  fallen  creature,  as  if  the  blind  worshippers  of  Brahma  had  raised  his 
temple  in  your  streets.  We  ask  the  same  feelings  toward  the  Jew — long 
acquaintance  may  have  familiarized  you  with  his  person,  his  creed,  and  his  ritual, 
until  you  have  ceased  to  consider  that  he  is  in  the  same  circumstances  as  the  pagan 
idolater,  or  that,  if  he  differs  in  possessing  more  knowledge,  he  knows  only  to  his 
condemnation.  It  is  asking  much  from  your  faith,  your  charity,  your  patience — 
but  we  ask  it  in  behalf  of  those  for  whom  Christ  died — we  ask  it  of  the  successors 
of  His  apostles,  who  everywhere  within  the  sphere  of  their  labours  preached  both 
to  Jew  and  Gentile  the  unsearchable  riches  of  Christ — we  ask  it  for  the  sake  of 
Him  whose  dying  prayer  was  offered  for  this  unhappy  race,  and  we  are  confident 
that  we  shall  not  ask  in  vain. 

No  doubt  the  above  sets  forth  the  ideal  state  of  things,  a 
state  which  can  hardly  ever  be  attained.  The  average  paro 
chial  clergyman  is  not  fitted,  either  by  education  or  experience, 
to  deal  with  the  Jews  in  his  parish.  He  does  not  know  their 
language,  he  does  not  understand  the  habits,  ideas,  or  modes 
of  thought  of  these  strangers  within  his  gates.  He  is  unversed 
in  the  Jewish  controversy,  and  he  has  not  the  necessary  tools  for 
the  work.  And  the  result  generally  is  that  request  is  made  to 
the  missionary  society,  which  is  expected  to  supply  its  trained 
and  experienced  men,  and  its  extensive  missionary  literature. 
We  shall  return  to  this  subject  later  on. 


1829]  TRAINING    OF   MISSIONARIES  75 

During  this  Period  a  very  important  branch  of  the  work, 
the  training  of  missionaries,  was  commenced  by  the  establish 
ment,  in  1821,  of  a  training  institution.  Whilst  the  services 
of  graduates  of  the  Universities  and  English  clergymen  have 
ever  been  eagerly  welcomed,  the  linguistic  exigencies  of  the 
mission  field,  and  the  essential  knowledge  of  Jewish  modes 
of  thought,  learning  and  controversy,  render  it  imperative 
that  the  Society  should  have  an  able  body  of  Hebrew  Christ 
ian  missionaries  in  the  field.  Therefore  the  special  training 
of  suitable  men  has  ever  been  regarded  as  one  of  the  most 
important  branches  of  the  work,  and  one  which  has  called  for 
the  utmost  patience  and  been  productive  of  the  greatest 
anxiety.  Various  plans  have  been  tried  with  more  or  less  suc 
cess  ;  they  have  been  altered,  modified,  and  re-modelled, 
as  circumstances  seemed  to  require.  A  perfectly  satisfactory 
system  of  training  has  yet  to  be  found,  perhaps  it  never  will 
be  ;  for  the  chief  difficulties  lie  in  the  material  out  of  which 
the  future  missionaries  of  the  Society  have  to  be  developed. 
For  the  most  part  they  are  foreign  Jews,  unaccustomed  to 
English  ways,  manners  and  ideas,  and,  owing  to  their  recent 
conversion,  only  "  babes  in  Christ."  When  we  remember  all 
this,  we  are  indeed  thankful  for  what  has  been  done,  and  for 
the  many  excellent,  godly  and  able  Hebrew  Christian 
missionaries  whom  the  Society  has  sent  forth.  No  system  of 
training  can  be  perfect  and,  considering  the  difficulties  of  the 
task,  the  Society  has  perhaps  succeeded  as  well  as  could  have 
been  expected.  At  any  rate,  unlimited  pains  and  ever  watch 
ful  care  have  been  expended  in  order  to  achieve  this  purpose. 

To  mention  the  beginning  of  these  efforts — the  first  Insti 
tution,  called  the  Seminary,  was  located  at  Aldsworth  House, 
Stanstead,  in  Sussex,  placed  at  the  Society's  disposal  by 
Lewis  Way,  from  1821  to  1827,  with  the  Rev.  Edwin  Jacob, 
a  scholar  of  Corpus  Christi  College,  Oxford,  as  tutor,  and 
Judah  d'Allemand  as  teacher  of  Hebrew,  German,  and 
other  foreign  languages.  In  the  first  two  years,  of  the  eight 
students  received,  only  two  were  Jewish  converts,  its  primary 
object  being  the  training  of  Gentile  missionaries.  To  these 
were  added,  in  the  next  year,  five,  of  whom  four  had  been 


76  HOME    MATTERS  [1820 

undergoing  training  in  the  Berlin  Missionary  Seminary, 
under  the  teaching  of  the  Rev.  John  Jaenicke,  a  Lutheran 
pastor.  Indeed,  English  Missions — S.P.C.K.,  C.M.S.  and  our 
own — owed  much  in  their  early  days  to  the  Lutherans.  In  the 
Seminary  at  Stanstead  many  of  the  famous  early  missionaries 
of  the  Society  were  trained  for  their  future  work,  amongst 
whom  we  may  mention,  in  order  of  seniority,  F.  W.  Becker, 
Alexander  McCaul,  J.  O'Neill,  Joseph  Wolff,  W.  B.  Lewis, 
L.  Hoff,  G.  \Vendt,  G.  E.  Dalton,  J.  G.  Wermelskirch, 
J.  J.  Banga,  J.  G.  Bergfeldt,  J.  C.  Reichardt,  J.  Nicolayson, 
W.  Ayerst  and  J.  Stockfeld. 

In  1827  a  change  became  necessary,  Lewis  Way's  house 
being  no  longer  available,  and  Jacob,  the  tutor,  having 
accepted  a  living.  Consequently  a  suitable  house  was  rented 
in  St.  Matthew's  Place,  Hackney  Road,  in  East  London, 
with  the  Rev.  Thomas  Boys  as  tutor. 

In  1829  the  students  were  removed  to  two  houses,  fitted  up 
for  the  purpose,  in  Palestine  Place,  so  that  they  might  be  in 
close  touch  with  the  Chaplain.  The  valuable  library  of 
Hebrew  and  other  Jewish  books,  so  liberally  presented  to  the 
Seminary  by  Lewis  Way,  was  transferred  to  the  new  premises, 
which  also  served  as  a  hostel  for  foreign  missionaries  visiting 
this  country.  From  these  walls  also  there  issued  forth  a  goodly 
number  of  excellent  missionaries,  amongst  them,  H.  Lawrence, 
C.  Hartmann,  J.  H.  Graf,  J.  G.  Lange,  J.  C.  Moritz,  J.  C.  H. 
West,  R.  Bellson,  and  F.  C.  Ewald.  In  1832  the  Institution 
was  closed.  It  had  not  been  found  easy  to  combine  efficiency 
with  economy  ;  and  there  were  other  difficulties,  fully  set  out 
in  the  Twenty-fourth  Report.  A  permanent  Seminary  there 
fore  was  discontinued  for  the  present. 

It  remains  now  to  notice  the  foundation,  in  1829,  of  a  most 
important  and  indispensable  adjunct  to  the  Society's  work — 
the  Operative  Jewish  Converts'  Institution  —  which  was 
situated  first  in  Hackney  Road,  but  came  subsequently  to  be  a 
very  prominent  feature  in  the  Palestine  Place  establishments. 

The  primary  and  immediate  object  of  this  Institution  is 
embodied  in  its  title,  and  was  thus  described  by  its  honoured 
founders,  Simeon,  Marsh,  Hawtrey,  and  Sir  G.  H.  Rose  : 


1829]       OPERATIVE   JEWISH    CONVERTS'     INSTITUTION        77 

If  God  has  ordained,  that  "unless  a  man  work,  neither  shall  he  eat,"  two 
things  are  clear  ;  namely,  that  we  are  not  to  support  Jewish  converts  in  idleness  ; 
and  that,  if  they  are  incapable  of  working  for  want  of  instruction,  we  should,  if 
possible,  provide  instruction,  that  they  may  work.  This  appears  to  be  the  bounden 
duty  of  the  Christian  world,  and  it  is  the  sole  end  of  the  Institution  now  established. 
Jewish  converts  will  be  admitted  into  it  only  for  a  given  time,  sufficient  for  the 
instruction  of  one  who  is  diligent ;  and  then  they  will  be  dismissed,  to  make  way 
for  others,  who  may  in  succession  receive  the  same  benefit. 

To  promote  this  object,  the  inmates  were  to  be  received  for 
three  years  and  supplied  with  board,  lodging,  and  clothing,  and 
taught  the  trades  of  printing  and  bookbinding  in  their  various 
branches.  We  shall  return  to  this  Institution  later  on,  and  would 
now  only  say  that  its  Committee  have  always  been  deeply 
sensible  of  the  important  duty  of  making  it  instrumental  in 
promoting  God's  glory,  and  the  eternal  welfare  of  those 
committed  to  their  care.  To  this  end  the  inmates  assemble 
morning  and  evening  for  Bible  reading  and  prayer,  and  attend 
the  usual  public  services  of  the  Church.  They  are  subjected 
to  a  regular  course  of  Christian  training  and  discipline, 
and  receive  practical  religious  instruction.  In  1831,  after 
necessary  reconstruction,  the  Rev.  J.  C.  Reichardt,  one  of  the 
Society's  missionaries,  became  its  Superintendent. 

A  few  general  remarks  about  the  position  of  the  Society 
during  this  Period  may  be  permitted.  It  was  not  to  be 
expected  that  such  a  work  as  the  Society's  would  escape 
censure  and  misrepresentation.  The  early  constitution  of 
the  Society  created,  as  we  have  seen,  its  own  peculiar 
difficulties,  and  led  many  Churchmen  to  look  at  it  askance, 
and  to  regard  its  methods  with  suspicion,  and  the  results 
of  its  work  with  incredulity.  Mistakes  had  undoubtedly 
been  made,  mistakes  both  foolish  and  glaring  ;  ex 
pectations  had  been  aroused  which  had  not  been 
realized ;  some  of  the  converts,  and  even  two  or  three 
missionaries,  had  belied  their  profession,  and  by  their  life 
and  conduct  brought  disgrace  upon  the  cause.  Perhaps 
this  was  not  altogether  their  fault,  for  they  had  been  too 
prominently  brought  forward  and  unduly  petted  and  spoilt. 
Simeon,  a  mainstay  of  the  cause  in  its  early  years,  was 


78  HOME    MATTERS.  [1820 

alive  to  this  weakness,  and  wrote  in  1830:  "It  was  the 
want  of  caution  in  the  Jewish  Society  at  first  which 
brought  such  odium  upon  all  its  plans  and  upon  all  its  pro 
moters  ;  and  I  would  very  earnestly  recommend  that  as 
little  as  possible  be  said  of  our  early  converts  ....  Pharaoh 
was  not  more  cruel  to  infant  Hebrews  than  we  are  to  adults. 
He  drowned  his  victims,  and  we  hug  ours  to  death."  * 

Amidst  a  great  deal  that  was  good,  there  was  much  that  was 
unsatisfactory.  But  when  all  this  is  admitted,  it  is  impossible 
not  to  be  amazed  at  the  vituperation  and  abuse  that  were 
heaped  upon  the  Society  in  certain  quarters  during  the  first 
twenty  years  of  its  existence.  Several  pamphlets,!  written 
with  an  unconcealed  desire  to  damage  the  cause  and  bring 
it  into  public  disrepute,  have  fallen  into  the  limbo  of  forgetful- 
ness  as  they  well  deserved  to  do.  As  much  may  be  said  for  a 
very  formidable  attack  \  upon  the  Society  by  one  who  occupied 
a  high  position  among  the  "  Clapton  sect,"  so-called  in 
contradistinction  to  the  "  Clapham  sect."  The  Rev.  Henry 
Handley  Norris  was  perpetual  curate  of  St.  John's,  Hackney, 
Prebendary  of  Llandaff,  and  Chaplain  to  the  Earl  of 
Shaftesbury  (the  sixth  Earl)  and,  according  to  Dr. 
Overton,  "  a  great  power  in  the  Church,"  and  "  was  called  the 
'  Bishop-maker,'  because  Prime  Ministers  were  supposed  to 
consult  him  frequently  about  Episcopal  appointments."  § 
Bishop  Lloyd,  of  Oxford,  even  called  him  "  The  Patriarch."  || 
He  was  a  High  Churchman,  a  fact  which,  coupled  with  the  pro 
pinquity  of  the  Society's  chapel  to  his  church,  may  account  for 
his  animus  against  the  Society  ;  and  he  naively  admitted  that 
the  fact  that  the  Society  had  disbursed  ;£:  35,000  in  sixteen 
years,  whilst  there  were  "  spiritual  necessities  amongst  our- 

*  Carus,  Memoir  of  Charles  Simeon,  p.  458. 

t  Such  as    The   London   Society   Examined,   by  B.   R.   Goakman,   1816,   and 
The  Mystery  Unfolded,  by  Sailman. 

%  The  Origin,   Progress  and   Exist  ing  Circumstances    of  the  L.S.P.  C.J.,  an 
Historical  Inquiry,  by  the  Rev.  H.  H.  Norris.      London.      1825. 

§  The  English  Church  in  the  Nineteenth  Century,  p.  36. 
||  Memoir  of  Joshua  Watson,  i.  279. 


1829]  ATTACKS    ON    THE    SOCIETY  79 

selves,  of  vital  importance  to  us,  pining  for  assistance" 
had  provoked  his  enquiry.  This  plea  is  identical  with  that 
constantly  urged  by  Jews  against  the  Society.  Anyone  who 
has  waded  through  the  690  pages  of  Norris'  book — and  very 
few  living  can  have  done  so — must  have  felt  that  the  writer  is 
absolutely  self-condemned  by  his  furious  invective,  and  extra 
ordinary  variety  of  malignant  abuse,  expressed  in  such  a  way 
as  to  give  one  the  impression  that  he  rejoiced  in  this  attempt 
to  fasten  iniquity  upon  the  Society.  We  cannot  deny  the 
truth  of  some  of  his  statements  ;  we  are  not  concerned  to 
defend  all  that  he  attacked.  We  merely  refer  to  the  matter 
because  it  is  a  part  of  the  history  of  the  Society,  and  caused  a 
great  deal  of  trouble  to  its  managers  on  account  of  the  high 
position  of  the  writer. 

After  this  lapse  of  time  we  are  quite  content  to  rest  upon  the 
judgment  of  his  contemporaries,  men  who  loved  the  Society 
and  supported  it  through  evil  report  and  good  report,  men  of 
influence  and  commanding  position,  such  as  the  Duke  of 
Devonshire,  the  Earl  of  Crawford  and  Lindsay,  Lord  Barham, 
Lord  Bexley,  Lord  Gambier,  and  many  other  leading 
noblemen,  who  rejoiced  to  countenance  and  help  it  on  by 
their  patronage  and  support.  Well-known  laymen,  such  as  Sir 
Thomas  Baring,  M.P.,  William  Wilberforce,  M.P.,  Thomas 
Babington,  M.P.,  Charles  Noel,  M.P.  (afterward  Earl  of 
Gainsborough)  Sir  Robert  Inglis,  Sir  Robert  Grant,  and  Sir 
G.  Rose  advocated  its  claims  on  the  platform.  The  fact  that 
the  foremost  of  the  Evangelical  clergy — Bishop  Ryder, 
Simeon,  Thomas  Scott,  T.  S.  Grimshawe,  W.  Marsh,  Legh 
Richmond,  Lewis  Way,  Haldane  Stewart,  Edward  Bickers- 
teth,  Basil  Woodd,  J.  W.  Cunningham,  Dr.  Dealtry,  Daniel 
Wilson  the  elder,  Gerard  Noel,  Hugh  McNeile  and 
others — spared  no  pains  to  commend  its  work  to  others, 
satisfies  us  completely.  They  were  not  so  foolish  as  to 
believe  that  when  the  good  seed  of  the  kingdom  was  sown,  the 
devil  would  abstain  from  sowing  tares,  but  they  did  not  there 
fore  want  to  uproot  the  whole  crop.  The  evil  was  either  of 
man's  or  the  devil's  making,  but  the  good  was  the  work  of  the 
Holy  Spirit.  These  holy  men  of  old  were  convinced  that  the 


80  HOME    MATTERS.  [1820-29 

good  far  outweighed  the  evil,  and  by  that  conviction  we 
cheerfully  and  thankfully  abide. 

Dr.  Overtoil,  summing  up  his  account  of  the  Evangelicals  in 
the  early  part  of  last  century,  says  :  "  They  were  the  salt  of 
the  earth  in  their  day,  and  the  Church  owes  a  debt  of  gratitude 
to  those  holy  men  ...  which  it  will  never  forget  so  long  as  per 
sonal  piety  and  the  spiritual  side  of  religion  are  valued  at  their 
proper  worth."  * 

We  may  appropriately  close  this  chapter  with  the  following 
remarks  by  Simeon  on  the  infirmities  of  Committees  in 
general : 

Societies  are  like  the  Cabinet  of  Ministers,  who  send  out  armies,  and  sit  at  home 
and  get  some  credit ;  but  it  is  the  armies  that  strike  the  blows,  and  that  are  God's 
instruments  to  us  for  good.  Yet  the  Cabinets  are  of  use  in  their  place,  though 

they  may  sometimes  be  wrong  in  their  judgment If  all  Committees  were 

more  earnest  in  prayer  to  God  for  direction,  they  would  do  better.  Still,  however, 
there  must  be  Committees,  as  well  as  Cabinets  ;  and  where  there  are  men,  there 
will  be  mistakes,  and  errors,  and  infirmities ;  and  if  we  expect  only  from  men 
what  savours  strongly  of  human  infirmity  we  shall  be  less  stumbled  by  their  errors,  f 


*  The  English  Chttrch  in  the  Nineteenth  Century  (1800 — 1833),  p.    109. 
t  Carus,  Memoirs  of  Simeon,  i.,  p.  601. 


CHAPTER   VI. 

HOLLAND  :   THE   FIRST   FOREIGN    STATION. 


Jews  of  Holland— Visit  of  Lewis  Way  and  Solomon— Enquiries  by  Charles  Simeon- 
Mission  established  at  Amsterdam— Thelwall  and  Simon  the  first  missionaries- 
Notable  Converts — Isaac  da  Costa — Dr.  Abraham  Capadose— Joseph  Wolff- 
visits  Holland— Converts  at  Dusselthal — Other  missionaries. 

THIS  Period  was  characterized,  as  we  have  already  in 
dicated,  by  a  very  wide  expansion  in  the  Society's 
operations,  new  fields  being  occupied  on  the  Continent, 
in  the  Near  East,  and  also  in  India. 

Holland  has  the  honour  of  being  the  first  foreign  station  of 
the  Society.  Before  we  enter  upon  the  first  beginnings  of 
missionary  effort  in  the  Netherlands,  a  few  words  must  be  said 
about  the  history  of  the  Jews  there.  This  naturally  divides 
itself  into  two  well-defined  periods.  The  earlier  settlement 
can  be  traced  back  to  the  ninth  century.  Jews  were  most 
numerous  in  Belgium  and  North  Holland,  especially  in  the 
provinces  of  Flanders,  Brabant,  and  Guelderland,  where  they 
almost  monopolized  the  commerce.  They  were  expelled  in  the 
twelfth  century  from  Flanders,  readmitted  in  the  fourteenth, 
only  to  be  again  driven  out  in  1370.  The  Jewish  population 
was  considerably  reinforced  by  Jews  banished  from  France, 
but  in  course  of  time  their  numbers  dwindled  into 
insignificance. 

The  second  Jewish  settlement  in  Holland  dates  from  the 
close  of  the  sixteenth  century,  when  the  newly  emancipated 
Dutch  Republic  offered  a  refuge  to  the  Jews  forced  to  leave 
the  mother  country  of  Spain,  owing  to  the  tyranny  of 
Philip  II.,  the  cruel  and  fanatical  husband  of  Queen  Mary  of 
England,  who  sought  to  enforce  the  Inquisition.  These  exiles 
were  known  as  Marranos*  or  New  Christians,  whose  forefathers 
had  remained  in  Spain,  when  the  bulk  of  their  co-religionists 
preferred  banishment  to  a  false  profession  of  Christianity. 

*  See  page  139. 
G 


82  HOLLAND  [1820 

Their  turn  was  now  come.  Whither  should  they  flee  ?  Hardly 
any  country  in  Europe  offered  a  safe  asylum.  England  and 
France  were  closed  against  them.  In  Italy  and  Germany  the 
lot  of  the  Jews,  who  were  barely  tolerated  in  those  countries, 
was  well-nigh  unendurable.  These  Marranos  turned  their 
eyes  to  the  revolted  Netherlands,  and  the  first  batch  arrived 
there  in  1591.  They  at  once  threw  off  any  veneer  of  Christ 
ianity  that  still  remained,  and  resumed  their  Jewish  names 
and  religion.  In  1598  they  erected  a  synagogue  at  Amster 
dam.  Their  numbers  greatly  increased,  being  reinforced  by 
further  detachments  from  Spain,  and  "  Amsterdam,  with  its 
happy,  honoured,  and  rapidly  increasing  Jewish  colony,  came 
to  be  called  the  New  Jerusalem."  *  They  increased  the  trade 
of  the  country,  and  introduced  the  art  of  diamond  cutting  and 
polishing.  In  literature,  also,  their  adopted  country  gained 
greatly.  In  1619  they  secured  full  citizenship.  Amongst  the 
more  famous  of  these  Spanish  Jews,  the  names  of  Uriel  Da 
Costa,  Menasseh  ben  Israel,  and  Baruch  Spinoza  stand  out 
conspicuously.  It  is  said  that  another  Jew,  Baron  Suasso, 
offered  William  of  Orange  a  million  of  money  toward  the 
invasion  of  England. 

Many  of  the  Ashkenazic  Jews  of  Germany  likewise  sought 
a  refuge  in  Holland,  but,  as  elsewhere,  were  not  allowed  to 
intermingle  with  the  aristocratic  Sephardim. 

The  Jews  of  Holland  in  the  present  day  are  mostly  poor, 
though  a  considerable  minority  are  bankers,  stockbrokers, 
merchants,  and  of  various  professions.  Religiously  speaking, 
the  bulk  of  the  Jews  are  under  rabbinical  bondage,  and 
consequently  in  a  state  of  great  ignorance,  although  a  large 
minority  have  imbibed  modern  and  rationalistic  ideas.  Of 
recent  years  there  has  been  a  great  increase  of  Russian-Polish 
immigrants  into  Amsterdam  and  other  towns  in  Holland, 
the  total  Jewish  population  now  being  about  100,000,  of 
whom  75,000  are  resident  in  the  capital. 

Holland  was  the  first  country  in  which  Lewis  Way  and  his 
fellow-travellers  pursued  their  investigations  of  the  religious 

*  Magnus,  Outlines  of  Jewish  History,  p.  234. 


1829]  LEWIS     WAV    AND     CHARLES    SIMEON  83 

condition  of  the  Continental  Jews,  and  the  chances  of  any 
organized  attempt  to  evangelize  them.  At  Rotterdam, 
where  these  pioneers  of  the  work  landed,  both  Way  and 
Solomon  preached  to  a  number  of  Jews  ;  and  the  former  had 
the  privilege  of  baptizing  a  young  Jew,  who  took  the  name  of 
Erasmus,  after  the  Dutch  Reformer.  This  circumstance  was 
a  good  augury  for  the  success  of  any  mission  that  might  be 
established  for  Dutch  Jews.  At  The  Hague,  Way  had  an 
encouraging  discussion  with  the  chief  rabbi,  who  accepted  a 
New  Testament,  which  his  brother  minister  at  Rotterdam, 
had  refused  as  an  "  unholy  thing."  It  was  at  Amsterdam, 
however,  that  prospects  were  brightest.  Here  were  25,000 
Jews,  amongst  whom  there  seemed  to  be  a  great  opening. 
Many  applied  for  Christian  books,  and  two  printers  offered  to 
reprint  the  Society's  tracts  at  their  own  risk  of  sale.  The 
travellers  officiated  several  times  in  the  English  Episcopal 
Chapel,  which  happened  to  be  without  a  resident  chaplain,  and 
several  Jews  were  amongst  the  large  congregations  attracted. 
A  request  was  forwarded  to  the  Committee  for  the  appoint 
ment  of  a  missionary  to  the  Jews,  who  might  also  act  as 
chaplain,  the  Society  to  pay  merely  the  moiety  of  his  stipend. 
Our  friend  Charles  Simeon  having,  in  company  with  Dr. 
Marsh,  followed  up  the  enquiries  of  Lewis  Way,  and  ascertained, 
to  his  own  satisfaction  and  at  his  own  generous  charges,  that  it 
was  most  desirable  to  enter  into  a  joint  arrangement  with  the 
congregation  of  the  above  named  chapel,  by  which  they  were 
to  defray  the  expenses  of  Divine  worship,  and  the  Society  to 
appoint  and  support  a  missionary  to  the  Jews  of  Amsterdam, 
who  should  also  be  minister  of  the  chapel,  the  Committee  in 
1820  appointed  the  Rev.  A.  S.  Thelwall  to  the  post.  He  was 
assisted  first  by  E.  H.  Simon,  a  convert  acquainted  with 
Dutch,  and  subsequently  by  two  others,  J.  Stockfeld  and 
Chevallier.  Thelwall's  efforts  were  chiefly  restricted  to  the 
Jews  of  Amsterdam,  though,  in  1822,  he  made  a  prolonged 
journey  of  six  weeks  in  the  provinces,  visiting  both  Jews  and 
converts.  By  the  medium  of  a  General  Tract  Society  much 
was  done  to  arouse  the  interest  of  English  and  Dutch 
Christians  at  Amsterdam  in  the  work,  an  interest  maintained  to 

G  2 


84  HOLLAND  [1820 

the  present  day.  Some  of  the  converts  were  influential  and  of 
striking  personality,  amongst  them  being  Isaac  Da  Costa  and 
Dr.  Abraham  Capadose. 

Something  must  be  said  about  each  of  these  eminent  men. 
Isaac  Da  Costa  came  of  an  illustrious  Jewish  family,  which, 
owing  to  the  fierce  religious  propagandism,  and  the  terrors  of 
the  Inquisition  in  Portugal,  had  renounced  Judaism  in  favour  of 
Roman  Catholicism.  He  was  the  great-nephew  of  the  famous 
Uriel  Da  Costa,  or  Gabriel  Acosta  (1590-1640)  mentioned 
above,  who,  though  Chancellor  of  the  Cathedral  of  Oporto, 
secretly  leaned  to  the  old  Jewish  faith,  and  was  determined 
to  throw  off  Roman  Catholicism,  and  to  return  to  Judaism. 
Uriel  fled  from  Portugal  with  his  mother  and  brothers  in 
1617,  and,  having  safely  arrived  at  Amsterdam,  this  entire 
Marrano  family  openly  embraced  the  religion  of  their  ancestors. 
Uriel,  however,  was  of  too  enquiring  a  turn  of  mind  to  rest 
satisfied  with  the  obscurities  of  the  Talmud.  The  ideal  which 
he  had  formed  of  the  Jewish  religion  was  not  realized.  It 
could  no  more  satisfy  his  mind  than  the  Roman  Catholic  faith 
had  done.  He  openly  disavowed  traditional  and  religious 
Judaism,  and  even  held  it  up  to  ridicule.  He  was  promptly 
excommunicated.  In  his  downward  grade  he  began  now  to 
doubt  the  truth  of  all  revealed  religion,  and  sank  into  philo 
sophic  infidelity.  When  advanced  in  years,  longing  for  the 
removal  of  the  ban  of  excommunication,  he  submitted  to  the 
ordeal  of  a  public  penance  and  recantation.  It  was  too  much 
for  him,  and  very  shortly  afterward  death  by  his  own  hand 
put  an  end  to  his  troubled  and  darkened  life. 

Isaac  Da  Costa,  the  grand-nephew,  found,  what  Uriel,  with 
all  his  learning  and  research,  never  was  able  to  do,  the  truth 
as  it  is  in  Jesus  Christ.  Brought  up  as  a  Jew,  with  the 
terrible  fate  of  Uriel  and  the  unhappy  history  of  his  nation 
ever  before  his  eyes,  he  turned  to  "the  fountain  of  living 
waters,"  as  revealed  in  the  Old  Testament,  which  both  his 
ancestors  and  his  ancestral  race  had  forsaken.  His  thirst  for 
the  truth  led  him  to  read  also  the  Defence  of  the  Faith  of 
Christians,  a  Spanish  work  by  Professor  Juan  Joseph  Heydek, 
which  influenced  him  greatly  ;  and  to  profit  by  the  acquaintance 


1829]  DA     COSTA     AND     CAPADOSE  85 

of  the  poet  Bilderdyk,  a  professor  at  the  University  of  Leyden, 
and  a  true  disciple  of  Jesus  Christ.  Isaac  embraced  the  truth, 
and  was  baptized  with  his  wife,  and  two  of  her  relations. 
Wolff,  who  met  this  Hebrew  Christian  family  in  Holland,  said  : 

I  think  that  if  I  were  not  yet  converted,  the  wonderful  dealing  of  God  with 
the  family  of  Da  Costa  would  strike  me  with  amazement,  and  might  be  the  means 
of  my  conversion.  Uriel  da  Costa,  two  hundred  years  ago,  sought  the  truth,  but  did 
not  find  it ;  and  two  hundred  years  afterward  his  descendant  Isaac  Da  Costa, 
sought  the  truth,  and  found  the  truth  !  * 

Da  Costa  not  only  found  the  truth,  but  he  preached  it 
and  lived  it.  We  are  indebted  to  him  for  his  most  interesting 
and  trustworthy  contributions  to  the  history  of  the  Jews, 
published  under  the  title  of  Israel  and  the  Gentiles. 

Abraham  Capadose  was  the  second  eminent  Christian 
Israelite  referred  to  above.  He,  too,  was  a  Portuguese  Jew, 
and  intimately  acquainted  with  Isaac  Da  Costa  from  early 
childhood,  and  moving  in  the  same  wealthy  and  influential 
circles.  He  came  under  the  same  influences  as  Da  Costa,  and 
with  him  turned  from  darkness  to  light  A  doctor  by 
profession,  he  spent  his  spare  time  in  enquiry  into  Christianity. 
He  was  much  influenced  by  Justin  Martyr's  Dialogue  with 
Trypho,  and  still  more  by  the  fifty-third  chapter  of  Isaiah. 
His  experience  was  that  of  thousands  of  other  enquiring 
Israelites  who  have  drunk  in  that  marvellous  "  report "  of  the 
Messiah,  uttered  700  years  before  His  birth,  and  been  con 
vinced.  His  words  are  well  worth  reproduction,  not  only  for 
their  glowing  faith,  but  because  they  are  typical  of  the 
convictions  of  thousands  of  his  race,  who,  like  him,  have  sought 
and  found  the  Messiah  : 

One  night  I  was  reading  in  the  prophet  Isaiah  ;  on  arriving  at  the  fifty-third 
chapter,  I  was  so  much  struck  with  what  I  read,  and  clearly  perceived  in  it,  line 
for  line,  what  I  had  read  in  the  Gospel  about  the  sufferings  of  Christ,  that  I  really 
thought  I  had  got  another  Bible  instead  of  my  own.  I  could  not  persuade  myself 
that  this  fifty-third  chapter,  which  may  so  well  be  called  an  abstract  of  the  Gospel, 
was  to  be  found  in  the  Old  Testament.  After  so  reading  it,  how  was  it  possible 
for  an  Israelite  to  doubt  that  Christ  was  the  promised  Messiah  ?  Whence  could 
so  strong  an  impression  have  come  ?  I  had  often  read  that  chapter,  but  this 
time  I  read  it  in  the  light  of  God's  Spirit.  From  that  moment  I  fully  recognized 

*  Nineteenth  Report  (1827),  p.  104,  Appendix. 


86  HOLLAND  [1820 

in  Christ  the  promised  Messiah,  and  now  our  meditations  on  the  Word  of  God 
assumed  quite  a  new  character.  It  was  as  it  were  the  beginning,  the  dawn  of  a 
magnificent  day  for  our  souls ;  the  light  shed  more  and  more  upon  us  of  its 
enlivening  influence,  enlightened  our  minds,  warmed  our  hearts,  and  even  then 
gave  unspeakable  comfort.  I  began  to  perceive  the  reasons  of  the  enigmas  so 
often  occurring  in  life,  and  which,  till  then,  had  occupied  me  rather  in  the  way  of 
fatiguing  and  distressing,  than  of  tranquillizing  and  instructing  me.  All  things 
around  me  seemed  to  live  anew,  and  the  object  and  interest  of  my  existence 
underwent  a  total  change.  Happy  days,  blessed  by  the  consciousness  of  the 
Master's  presence  !  Never  shall  I  forget  you.  I  can  seldom  peruse  the  account 
of  the  two  disciples  going  to  Emmaus,  without  recalling  those  days  on  which  my 
friend  and  I  used  to  meet  and  walk  together.  Like  the  disciples  we  can  say, 
"Did  not  our  hearts  burn  within  us  while  He  talked  with  us  by  the  way,  and 

while  He  opened  to  us  the  Scriptures? "    It  was  then  that  the  rays  of  the  Sun 

of  Righteousness,  which  dawned  upon  us,  shed  upon  us  not  only  a  light  that 
illuminated,  but  that  life-giving  and  celestial  warmth  also,  which  made  us  live 
the  life  of  God.  I  saw  that  love  had  led  the  Saviour  to  seek  me  ;  I  began  also  to 
feel  my  sins,  or  rather,  let  me  say,  my  total  misery.  But  this  sentiment  was 
absorbed,  as  it  were,  in  a  sense  of  the  Divine  love.  I  had  experienced  it ;  I  had 
found  my  life  in  Christ ;  He  became  the  central  point  of  all  my  affections  and 
of  all  my  thoughts,  the  only  object  capable  of  filling  the  immense  void  in  my 
heart,  the  key  of  all  mysteries,  the  principle  of  all  true  philosophy,  of  truth — the 
truth  itself."* 

One  of  the  most  interesting  incidents  in  the  early  history 
of  this  mission  was  the  visit,  in  the  spring  of  1827,  of 
Joseph  Wolff,  who  had  been  the  great  pioneer  of  many  of  the 
Society's  missions  in  the  Eastf  The  journal  in  which  he 
describes  this  visit  enchains  our  attention  from  beginning  to 
end.  It  bears  ample  evidence  of  the  consecrated  individuality, 
powerful  though  eccentric,  and  of  the  burning  zeal  of  this 
most  famous  of  missionaries.  Rotterdam,  The  Hague, 
Leyden,  Haarlem,  Amsterdam,  Zeist,  Dusselthal,  Barmen, 
and  Elberfeld  were  visited,  some  of  the  places  more  than  once. 
Wolff's  intercourse  with  individual  Jews  was  marked  with 
characteristic  zeal  and  discernment.  At  Amsterdam  he  was 
introduced  to  Mr.  Jeans,  and  Mr.  Mackintosh,  the  English 
chaplain  and  the  minister  of  the  Scotch  Church,  respectively, 
both  of  whom  were  very  active  in  diffusing  knowledge  in  the 
Jewish  schools  of  Amsterdam  ;  and  was  joined  by  the  Rev. 
J.  C.  Reichardt,  the  Society's  missionary,  in  company  with 

*  Conversion  of  Dr.  Capadose,  pp.  13,  15. 
t  See  Chapter  IX. 


1829]  WOLFF    AT    DUSSELTHAL  87 

whom  he  preached  the  Gospel  several  times  to  Jews  and 
Jewesses.  In  this  city  Wolff  met  the  Da  Costa  family,  and 
also  a  Christian  Jew  of  Paris,  and  learnt  about  the  descendants 
of  a  Swedish  nobleman,  a  Gentile,  who  had  embraced  the 
Jewish  religion  at  Amsterdam,  and  whose  son  Isaac  Ger,  i.e., 
Isaac  "  the  Proselyte,"  became  Great  Rabbi. 

In  the  Institution  of  Count  Werner  von  der  Recke,  at 
Overdyk,  near  Dusselthal,  Wolff  had  an  affecting  interview, 
the  first  for  many  years,  with  his  mother  and  sister,  who 
were  still  Jewesses.  They  received  his  message,  but  refused 
to  eat  with  him.  Wolff  gave  the  following  account  of  this 
circumstance  : 

I  preached  at  Dusselthal  in  the  chapel  of  the  Jewish  Institution  of  Count  von 
der  Recke,  at  the  Count's  request.  My  mother  and  sister,  for  the  first  time  in 
their  life,  he?rd  the  Gospel  preached  :  and  my  mother  heard  her  son,  and  my  sister 
heard  her  brother,  preach  that  Jesus  of  Nazareth  is  the  Messiah,  and  the  Son  of 
God  !  My  text  was  :  "  But  we  preach  Christ  crucified. "  Both  my  mother  and 
sister  wept  aloud,  so  that  the  whole  congregation  wept.  My  sister,  a  girl  of  extra 
ordinary  talent,  as  Reichardt  himself  found  her  to  be,  wished,  after  Reichardt  and 
myself  had  conversed  more  with  her,  to  be  instructed  further  in  the  way  of  salva 
tion.  My  sister,  however,  had  doubts  about  the  divinity  of  Jesus  Christ  ;  but  she 
herself  remarked,  that  the  Lord  might  as  well  appear  in  a  human  body,  as  He  did 
in  the  thornbush.  My  sister,  I  rejoice  to  say,  is  now  preparing  for  baptism, 
under  the  direction  of  the  pious  Dr.  Krummacher  at  Barmen.* 

Wolffs  mother  confessed  she  could  no  longer  hate  Christ, 
but  the  thought  of  not  being  buried  with  Jews  made  her 
shrink  from  the  idea  of  becoming  a  Christian.  In  von  der 
Recke's  Industrial  Institution  mentioned  above  Wolff  found 
twenty-seven  Jewish  converts,  to  whom  he  preached  several 
times. 

An  amusing  incident  during  a  coach-ride  from  Elberfeld  to 
Dusselthal  must  not  be  omitted.  Wolff  had  for  his  com 
panions  two  students,  a  Romish  priest,  and  an  old  woman.  In 
the  course  of  conversation  one  of  the  students  remarked  that 
there  were  many  enthusiasts  in  the  world,  such  as  Tholuck,  at 
Berlin,  and  the  rascal  Count  von  der  Recke  ;  and  that,  in 
the  East,  one  Wolff  was  going  about,  who  was  the  greatest 
rascal  upon  the  face  of  the  earth  ;  he  made  a  row  in  a  place, 
and  then  ran  away.  Wolff  characteristically  remarks  on  this  : 

*  Nineteenth  Report  (1827),  p.  115.     Appendix. 


88  HOLLAND  [1820—29. 

"  I  took  the  part  of  Tholuck,  and  of  Count  von  der  Recke, 
but  did  not  take  the  part  of  Wolff." 

Thelwall  retired  in  1827,  owing  to  ill-health,  and  Stockfeld 
visited  the  Netherlands  from  Cologne,  where  he  was 
stationed  at  that  time.  A  missionary,  whose  name  has  not 
come  down  to  us,  was  in  charge  of  the  Amsterdam  mission 
for  some  months  in  1828,  during  which  he  found  continual 
employment  in  preaching  the  Gospel.  In  1829  J.  G.  Lange, 
and  J.  Waschitscheck,  who  had  been  trained  in  the  Society's 
Seminary,  were  appointed  to  what  appeared  to  be  a 
promising  field.  They  resided  in  Amsterdam,  from  whence 
they  occasionally  visited  other  parts  of  Holland.  They  en 
gaged  in  a  wide  tract  distribution  ;  their  presence,  however, 
was  needed  in  the  larger  field  of  Poland,  for  which  they 
departed  in  1830,  and  Amsterdam,  greatly,  we  may  be  sure,  to 
the  regret  of  both  Committee  and  missionaries,  was  left  un 
occupied  for  some  years. 


CHAPTER    VII. 

ISRAEL   IN   RUSSIA. 


Jews  of  Central  Europe-A  Great  Problem— Old  Kingdom  of  Poland— History 
of  the  Jews  there—"  Privileges  of  Boleslaus"— Russian  Conquest— Jews  in 
Russia  Proper- Peter  the  Great  admits  them— Pale  of  Jewish  Settlement— Jewish 
jargons— Yiddish— Population. 

WHEN  we  approach  the  question  of  the  evangelization 
of  the  large  numbers  of  Jews  in  Central  Europe, 
within  the  limits  of  the  ancient  kingdom  of  Poland 
before  its  partition,  we  enter  upon  a  subject  of  the  utmost 
importance  to  all  who  are  engaged  in  Missions  to  Jews.  For 
here  are  over  five  millions  of  the  chosen  people ;  a  vast 
compact  mass  becoming  more  and  more  populous.  For 
example,  within  the  district  known  as  the  "  Pale  of  Jewish 
Settlement"  their  numbers  are  increasing  at  the  rate  of 
80,000  a  year.  The  Jews  may  be  described  as  a  Polish 
people.  Poland  has  been  their  home  for  many  centuries. 
There  they  have  been  born  and  bred  ;  there  they  have  pros 
pered  and  multiplied  as  their  forefathers  did  in  Egypt. 
There,  too,  they  have  maintained  most  rigidly  their  isolated 
character,  and  their  national  rites  and  ceremonies.  There 
they  have  resisted  all  modern  innovations  ;  and  there  they 
still  present  as  firm  a  front  as  ever  of  orthodox  and  conserva 
tive  Judaism.  And,  notwithstanding  the  fact  that  Polish  Jews 
have  overflowed  from  Poland  in  large  numbers  into  other 
countries,  Judaism  still  finds  its  home  and  centre  in  Central 
Europe.  Now,  in  1908,  so  far  from  the  problem  of  the  effective 
evangelization  of  these  Jewish  millions  having  been  solved,  it 
is  to  be  feared  that  the  magnitude  of  the  undertaking  has  not 
even  yet  been  realized. 

It  must,  however,  ever  stand  to  the  credit  of  the  Society,  that 
very  early  in  its  career,  in  the  year  1821,  it  made  efforts, 
which  have  ever  since  been  consistently  and  continuously 


90  ISRAEL    IN    RUSSIA  [1820 

maintained,  as  far  as  circumstances  permitted,  to  grapple 
with  the  task.  The  chapters  dealing  with  this  mission  record 
what  has  been  attempted  and  accomplished,  in  the  face  of 
tremendous  difficulties,  and  with  inadequate  means.  Neverthe 
less  it  is  true,  that  Christian  missions  have  but  touched  the 
outskirts  and  fringe  of  this  compact  and  solid  mass  of  Judaism, 
however  much  they  have  followed  up  its  overflow  into  other 
parts  of  the  world.  For  what  they  have  already  done  we  are 
thankful,  and  we  regard  it  as  an  earnest  of  greater  results  yet 
to  follow. 

We  must  first  endeavour  to  gain  a  clear  view  of  the  extent 
of  the  mission  field  in  question,  and  a  knowledge  of  the  history 
and  character  of  the  Jews  within  its  limits. 

The  early  history  of  this  country,  like  that  of  most  other 
countries,  is  lost  in  obscurity.  Poland  was  a  part  of  the  ancient 
Sarmatia,  and  the  Poles  are  a  branch  of  the  great  Slavonic 
family.  The  word  '  Pole '  means  the  inhabitants  of  the  plain, 
or  low  lying  country.  Poland  became  a  semi-independent 
duchy  under  Lechas,  A.D.  550,  and  a  kingdom  under 
Boleslaus  in  992,  attaining  its  zenith  in  the  time  of  Stephen 
Batory,  1576-86.  The  country  then  extended  from  the  Baltic 
almost  to  the  Black  Sea,  and  from  the  Oder  to  the  Dnieper. 
In  the  sixteenth  century  Poland  was  the  greatest  power  in 
Eastern  Europe.  The  term  "  Poland  "  is  now  restricted  to  the 
particular  province  of  that  name  in  the  Russian  Empire,  and 
is  only  a  portion  of  the  once  vast  and  independent  kingdom. 
The  partition  of  Poland  between  Russia,  Prussia  and  Austria, 
was  finally  accomplished  in  1795,  there  having  been  two  prior 
partitions  in  1772  and  1793.  Russia  obtained,  besides  Poland 
itself,  the  eight  provinces  of  what  is  now  called  Western 
Russia,  namely  Vilna,  Kovno,  Vitebsk,  Grodno,  Minsk, 
Mohilev,  Volhynia  and  Podolia.  At  the  same  time  Prussia 
obtained  the  provinces  of  Posen  and  East  Prussia,  and 
Austria  the  province  of  Galicia  with  the  Bukowina. 

From  very  early  times  Jews  have  been  found  in  large 
numbers  in  the  large  tract  of  land  between  the  Vistula  and 
the  Volga.  They  probably  immigrated  from  Germany  toward 
the  end  of  the  ninth  century,  having  first  craved  and  obtained 


1829]  TREATMENT    IN    POLAND  91 

permission  from  Leshek,  King  of  Poland,  to  do  so.  They 
throve  and  prospered  greatly  in  their  new  country,  and  con 
siderably  added  to  its  wealth.  In  1288  King  Boleslaus  granted 
them  certain  Privileges,*  which  were  confirmed  in  1343  by 
Casimir  the  Great  (1337-70),  who  was  the  founder  of  Cracow, 
the  capital  of  the  province  of  Galicia.  Subsequent  monarchs, 
especially  Sigismund  I.  (1506-28)  and  John  Sobieski  (1674-97), 
maintained  them  in  their  rights,  notwithstanding  the  intrigues 
of  the  Jesuits.  Owing  to  their  industry,  the  Jews  gradually 
grew  into  the  great  middle  class  between  the  nobles  and  the 
serfs,  holding  the  commerce  of  the  country  exclusively  in  their 
hands.  Their  important  position  and  compactness  con 
stituted  them  a  state  within  a  state,  and  here,  as  elsewhere,  the 
Talmud  sufficed  as  a  wall  to  enclose  them  from  surrounding 
influences.  At  the  beginning  of  the  seventeenth  century  the 
study  of  the  Talmud  reached  a  standard  never  attained  in  any 
other  country.  Copies  of  this  wonderful  book  multiplied  at  a 
rapid  rate,  and,  in  proportion  as  its  teaching  was  exalted,  that 
of  the  Old  Testament  was  correspondingly  neglected. 

In  an  evil  hour  the  Jews  lent  a  hand  to  the  Poles  in  their 
oppression  and  enslavement  of  the  Cossacks  in  the  Ukraine 
and  Little  Russia.  This  gave  the  now  rapidly  rising  kingdom 
of  Russia  an  opportunity,  doubtless  long  sought,  to  interfere  in 
the  internal  affairs  of  Poland.  Boydan  Chmielnicki — in  Russian, 
Chmel  (1595 — 1657) — who  declared  "the  Poles  have  delivered 
us  to  the  cursed  breed  of  the  Jews,"  fanned  the  flame.  An 
invasion  of  Poland  followed,  thousands  of  Jews  were  massacred, 
and  many  were  deported  to  the  Crimea.  These  proceedings 
were  renewed  in  the  subsequent  Cossack  and  Tartar  invasions 
of  Poland,  during  the  ten  years'  war  from  1648  to  1658,  when 
the  slaughtered  Jews  amounted  to  at  least  a  quarter  of  a 
million.!  A  hundred  years  later,  that  is,  about  1764,  Russian 
Cossacks  once  more  invaded  Poland,  dealing  indiscriminate 
slaughter.  The  Haidamaks,  as  these  savages  were  called, 


*  At  Home  and  Abroad,  p.  96. 

fGraetz,  History  ofthejnv s,  vol.  v.  p.  16. 


92  ISRAEL    IN    RUSSIA  [1820 

hung  up  together  a  nobleman,  a  Jew,  a  monk,  and  a  dog, 
under  the  superscription,  "  All  are  equal."  * 

Up  to  this  time  the  Russians  were,  to  use  the  words  of 
Creasey,  "  a  feeble  mass  of  barbarism,"  t  and  the  leaders  of  the 
1 6th  and  i/th  centuries,  Charles  V.,  Queen  Elizabeth,  Philip 
of  Spain,  Cromwell  and  William  of  Orange  thought  no  more 
of  the  Czar  than  we  do  of  the  King  of  Timbuctoo.  The  rise 
of  Russia  from  this  inferior  position  to  a  place  amongst 
the  Great  Powers  of  the  world,  dates  from  the  battle  of 
Pultowa,  1709,  when  Peter  the  Great  defeated  Charles  XII. 
of  Sweden,  who  had  conquered  Poland  on  his  way  to  the 
invasion  of  Russia.  Since  that  day  Russia  has  advanced  by 
leaps  and  bounds.  She  has  wrenched  vast  territories  from 
Sweden,  Poland,  and  Turkey  in  Europe,  and  in  Asia,  from 
Persia,  and  Tartary ;  and  has  extended  her  limits  west,  south, 
and  east,  attempting  to  unite  in  one  Slavonic  whole  other 
nations  beside  those  of  pure  Slavonic  origin.^ 

For  centuries  Russia  was  practically  closed  to  the  Jews, 
probably  owing  to  their  all  too  successful  attempts,  from  1490 
onward,  to  proselytize  from  the  Greek  Church ;  indeed,  a 
kind  of  secret  Judaism  long  lurked  within  the  Orthodox  fold.§ 

When  Russia  added  the  largest  of  the  three  slices  into 
which  the  kingdom  of  Poland  was  partitioned  to  its  dominions, 
it  acquired  what  was  considered  a  hereditas  damnosa  in  the 
shape  of  half  a  million  Jews.  But  as  to  Russia  proper,  Jews 
were  not  allowed  therein  until  the  eighteenth  century,  when 
Peter  the  Great  permitted  their  residence.  He  did  not  fear, 
he  said,  for  his  Russians,  the  "  cleverest  or  most  crafty  Israelite." 
Probably  he  was  right.  The  Russian  is  more  than  a  match 
for  the  Jew.  The  Empress  Elizabeth,  however,  in  1795, 
expelled  the  Jews  from  Russia,  because  of  an  alleged  intrigue 

*  Graetz,  History  of  the  Jews,  vol.  v.,  p.  411. 

t  Fifteen  Decisive  Battles  of  the  World,  ch.  xiii.,  par.  I. 

J  See  very  expressive  statements  in  Fifteen  Decisive  Battles,  ch.  xii.  ;  and 
also  in  Progress  of  Russia  in  the  East,  p.  142  ;  and  Arnold,  Lecttires  on 
Modern  History,  pp.  36-9. 

\  Karamsin,  History  of  Russia,  vol.  vi. ,  p.  242  (French  translation). 


1829]  PALE     OF  JEWISH    SETTLEMENT  93 

with  the  exiles  in  Siberia ;  and  henceforth  they  have  been, 
theoretically  at  least,  confined  to  a  narrow  strip  of  territory 
reaching  from  the  Baltic  to  the  Black  Sea. 

The  Pale  of  Jewish  Settlement,  as  it  is  called,  comprises 
Poland  and  fifteen  Russian  Poland  provinces,  namely,  eight  in 
Western  Russia  (Vilna,  Kovno,  Vitebsk,  Grodno,  Minsk, 
Mohilev,  Volhynia  and  Podolia),  three  provinces  in  Little 
Russia  on  the  Ukraine  (Kiev,  Tchernigov  and  Poltava)  and 
the  four  divisions  of  South  Russia  (Ekaterinoslav,  Taurida, 
Cherson,  and  Bessarabia).  Within  this  Pale  the  ordinary 
Russian  Jew  must  live  and  die ;  it  is  the  enforced  home  of 
"  Israel  in  Russia,"  which  is  in  as  great  a  bondage  as  was 
"  Israel  in  Egypt."  As  an  example  of  Russian  cruelty  to 
Jews  forty  years  ago  or  so,  it  may  be  stated  that,  at  an  entrance 
to  a  public  park,  a  notice-board  was  placed,  "  No  Jews  or  dogs 
admitted  here."  This  particular  prohibition  may  not  be  in 
force  to-day,  but  it  illustrates  the  estimation  in  which  Jews 
are  held,  and  the  spirit  in  which  oppressive  and  restrictive 
laws  are  enacted  against  them.  In  the  reign  of  Alexander 
II.,  the  Czar-Emancipator,  brighter  days  dawned  upon  the 
Jews,  and  their  lot  was  ameliorated.  In  1882,  however,  the 
infamous  "  May  Laws  "  changed  all  that,  and  Israel  relapsed 
into  bondage.  A  full  description  of  their  misery  and  sufferings 
was  published  in  1890  by  the  Russo-Jewish  Committee,  under 
the  title  of  Persecution  of  the  Jews  in  Russia. 

Polish  Jews  speak  a  jargon  variously  styled  Judaic-Polish, 
Jtidisch-Deutsch,  Jiidisch  or  Yiddish,  the  basis  of  which 
is  German  with  many  Hebrew  and  a  few  Polish  words. 
Into  the  composition  of  Yiddish  various  other  vernaculars 
enter,  according  to  the  country  in  which  the  Jews 
happen  to  be  residing.  The  result  is  a  strange  medley. 
Educated  Jews  regard  jargon  with  abhorrence,  especially 
German  Jews  ;  and  even  Russian  and  Polish  Jews  use  it  with 
reluctance  for  literary  purposes.  Still,  the  fact  remains  that 
Yiddish  is  the  colloquial  language  and  medium  of  communi 
cation,  often  the  only  one,  of  millions  of  Jews.  In  missionary 
circles  much  attention  is  being  given  to  the  problem  of  reach 
ing  the  Jews,  by  means  of  versions  of  the  Holy  Scriptures  and 


94  ISRAEL    IN    RUSSIA  [1820-29 

tracts,  in  what  may  be  regarded  as  their  present  "  mother- 
tongue."  And  thus  Yiddish  is  becoming  less  of  a  sealed  book 
to  outsiders,  who  are  at  the  same  time  becoming  acquainted 
with  the  wide  extent  of  Yiddish  literature.  The  reader  is 
referred  to  a  work  published  in  1899,  where  the  subject  is  fully 
discussed.  The  author  says  : 

It  is  hard  to  foretell  the  future  of  JucUeo-German.  In  America  it  is  certainly 
doomed  to  extinction.  Its  lease  of  life  is  commensurate  with  the  last  large  immi 
gration  to  the  new  world.  In  the  countries  of  Europe  it  will  last  as  long  as  there 
are  any  disabilities  for  the  Jews,  as  long  as  they  are  secluded  in  Ghettos  and  driven 
into  Pales.* 

Russia  is  a  long  way  behind  the  times  in  the  matter  of 
statistics.  In  fact,  the  first  complete  census  of  the  Empire  was 
not  taken  till  February  1897.  Consequently,  we  are  still 
dependent  upon  mere  estimates.  The  late  Sir  Robert  Morier, 
who  was  British  Ambassador  at  St.  Petersburg,  in  1891  esti 
mated  the  Jewish  population  of  Russia  at  five  and  a  quarter 
millions.  Taking  this  total  as  approximately  correct,  we  may 
sub-divide  it  as  follows  : — Jewish  population  in  the  Province 
of  Poland,  1,000,000;  in  the  rest  of  the  Pale  of  Settlement, 
3,500,000 ;  and  in  the  rest  of  the  Empire,  750,000. 

In  Warsaw,  the  capital  of  Poland,  the  Jews  are  said  to  be 
about  one-third  of  the  entire  population.  In  some  towns  of 
the  "  Pale  "  the  proportion  is  much  greater.  The  Pahlen  Com 
mission  of  1885  elicited  the  fact  that,  in  four  towns  the  Jews 
formed  over  80  per  cent,  of  the  entire  population  ;  in  fourteen, 
over  70  per  cent. ;  in  sixty-eight,  over  50  per  cent. ;  and  in 
twenty  eight,  over  20  per  cent. 

If  Mr.  Arnold  White  is  right  in  declaring  that  the  Jewish 
rate  of  increase  is  four  times  more  rapid  than  the  Christian, 
and  that  this  increase  amounts  to  80,000  a  year,  the  percentage 
of  Jews  in  the  "  Pale  "  is  much  higher  now.f 

The  next  chapter  deals  with  the  Society's  efforts  to  reach 
this  great  mass  of  the  descendants  of  Abraham. 


*  Wiener,  History  of  Yiddish  Literature,  p.  10. 

t  The  Modern  Jew,  p.  51.     See  also,  Persecution  of  the  Jews  in  Russia,  p.  34  ; 
and,  The  Evangelization  of  the  Jews  in  Jtussza,  by  Samuel  Wilkinson,  p.  2. 


CHAPTER   VIII. 

THE   RUSSIAN    POLAND   MISSION. 


Origin  of  the  Mission— Emperor  Alexander  I.  and  Lewis  Way— His  Majesty's 
letter  to  the  local  authorities— Prince  Qalitzin— Solomon,  Nitschke  and  Moritz, 
the  first  missionaries— New  Testament  in  jargon— Warsaw  to  be  the  station- 
Alexander  McCaul—F.  W.  Becker— Widespread  distribution  of  the  New  Testament 
— Difficulties  overcome— Wendt  and  Hoff— Services— Wermelskirch  and  J.  C. 
Reichardt— "The  Polish  Jerusalem  "— Petrikau— Concessions  by  Nicholas  I.— 
Growing  work— Old  Testament  in  jargon— Independent  Testimony— Baptisms- 
Operative  Institution— Additional  missionaries— Lublin  a  mission  station. 

WE  have  already  spoken  of  Lewis  Way's  visit  of 
enquiry,  in  1817,  into  the  state  of  the  Jews  on  the 
Continent,  especially  in  Holland,  Germany,  and 
Russia.  At  St.  Petersburg,  the  Emperor  Alexander  I. 
graciously  accorded  him  an  interview,  and  gave  him  "  the 
warmest  assurances  of  zealous  support  and  co-operation  in 
all  measures  tending  to  the  promotion  of  Christianity  amongst 
his  Jewish  subjects."  The  Emperor  also  granted  the  Rev. 
B.  N.  Solomon,  a  Christian  Polish  Jew,  who  accompanied  Lewis 
Way,  a  letter  of  protection,  which  the  latter  designated  "  the 
most  extraordinary  licence  and  authority  ever  granted  since 
Nehemiah  received  his  letters  to  the  governors  beyond  the 
river."  The  letter  was  as  follows  : 

CERTIFICATE. — The  bearer  of  these  presents,  Benjamin  Nehemiah  Solomon, 
a  Hebrew  by  descent,  having  embraced  the  Christian  religion  in  England,  and 
subsequently  admitted  into  Ecclesiastical  Orders,  at  present  sojourning  in  Russia 
by  Imperial  permission,  is  intrusted  to  me  by  his  Imperial  Majesty,  to  procure  for 
him  special  protection  in  every  place  of  his  residence. 

Wherefore  all  local  authorities,  Ecclesiastical  and  Secular,  are  to  afford  to  the 
said  B.  N.  Solomon,  as  a  preacher  of  the  Word  of  God  among  the  Hebrews, 
every  protection,  defence,  and  all  possible  assistance,  so  that  in  case  of  necessity, 
he  may  receive  from  the  authorities  in  all  places  due  co-operation  and  safeguard, 
in  the  free  exercise  of  his  official  duty,  without  any  impediment  whatsoever. 

In  witness  whereof  is  this  instrument  granted,  with  my  signature  and  the  arms 
of  my  seal  affixed  thereto. 

The  Minister  of  Religion  and  National  Civilization. — PRINCE  ALEX.  GALITZIN. 

Moscow,  20,th  Feb.,  1818. 


96  RUSSIAN    POLAND    MISSION  [1820 

Prince  Galitzin,  at  that  time  Minister  of  Religion  and 
National  Civilization,  was  a  man  of  enlightened  Christian 
character,  and  deserves  to  be  held  in  lasting  honour  for  his  great 
services  to  the  cause  of  true  religion. 

Lewis  Way  reported  that  the  Jews  were  willing  to  listen  to 
the  Gospel,  and  that  the  time  had  come  for  an  effort  to  evan 
gelize  them.  The  Committee  consequently,  on  July  2Oth  of  the 
same  year,  resolved  that  a  mission  should  be  established  in 
Russian  Poland,  where  there  then  were  400,000  Jews,  out  of 
a  total  of  two  millions  in  Russia.  As  a  preliminary  to  this 
measure,  Solomon  was  commissioned  to  continue  his  work 
amongst  the  Jews,  in  which  he  was  assisted  by  another 
Hebrew  Christian,  the  Rev.  J.  F.  Nitschke.  To  these  pioneers 
of  the  work  must  be  added  the  name  of  a  third  Hebrew 
Christian,  J.  C.  Moritz.  The  last  mentioned,  afterward  the 
Society's  eminent  missionary  in  Germany  and  Sweden,  was  at 
that  time  employed  by  the  Emperor,  and  made  an  extended 
missionary  journey  of  over  five  months  in  Russia.  Their  ex 
periences  amply  proved  that  there  was  a  great  field  for  the 
Christian  missionary,  who  should  simply  preach  and  circulate 
the  New  Testament  in  the  Jewish  jargon.  Subsequently 
Solomon  translated  the  New  Testament  into  this  dialect. 

Mohilev  had  been  originally  suggested  as  the  residence  of 
the  missionaries,  but  there  can  be  little  doubt  that  a  wise 
selection  was  actually  made  in  the  selection  of  the  capital, 
Warsaw,  with  its  thousands  of  Jews,  as  the  centre  of  the 
mission.  Equally  felicitous  was  the  choice  of  that  brilliant 
young  scholar,  and  future  able  missionary,  Alexander 
McCaul,  as  one  of  the  first  missionaries  to  Poland.  He  reached 
Warsaw  in  the  summer  of  1821,  and  at  once  set  about  the 
work  with  zeal  and  discretion.  He  found  the  Jews  most 
anxious  to  hear  what  he  had  to  say,  and  many  inclined  to 
Christianity,  although  afraid  to  declare  themselves  openly. 
In  one  week  McCaul  actually  distributed  as  many  as  868 
tracts,  and  in  three  days  received  about  400  Jews  at  his 
lodgings.  So  promising  did  the  opening  appear  that 
F.  W.  Becker,  also  a  student  in  the  Society's  Seminary,  was 
sent  out  to  join  him.  For  six  months  the  work  greatly 


1829]  WARSAW    THE     CENTRE  97 

flourished,  and  the  distribution  of  New  Testaments  and 
tracts  seemed  to  make  the  mission  known  far  and  wide. 
Difficulties  with  the  authorities,  however,  were  at  hand,  and, 
in  order  to  avoid  possible  expulsion,  the  missionaries  thought  it 
wise  to  quit  Warsaw  in  1822,  for  a  time.  They  went  to 
Posen,  where  they  laid  the  foundation  of  a  future  mission, 
and  also  at  Cracow.  Meanwhile,  through  the  friendly  offices 
of  Sir  George  Rose,  a  recognition  of  the  mission  was  received 
from  the  authorities,  and  it  was  thus  placed  on  a  firm  basis, 
and  the  door  of  access  also  opened  to  the  many  thousands  of 
Jews  in  Poland.  The  Committee  took  immediate  advantage 
of  the  concession,  and  further  strengthened  the  mission  by 
sending  out  Messrs.  G.  .Wendt  and  L.  Hoff,  both  of  whom 
had  been  trained  in  the  Society's  Seminary.  McCaul  now 
received  ordination  in  England,  and  the  other  three,  Becker, 
Wendt,  and  Hoff,  took  Lutheran  orders  in  Poland.  The 
Society  thus  had  four  ordained  missionaries  in  the  country  ; 
each  had  been  in  the  Society's  Seminar)7,  and  we  may  be  sure 
that  the  Committee  watched  these  young  men  with  fatherly 
interest.  Moritz  at  the  same  time  was  working  independently 
in  the  Pale  of  Settlement  with  much  success. 

A  Church  of  England  service  was  commenced  in  Warsaw 
in  1823,  and  in  1824  a  German  service  on  Sunday  and 
Saturday.  As  many  as  thirty  Jews  at  first  attended  the 
Saturday  service.  On  Easter  Monday,  1825,  nearly  two 
hundred  Jews  attended  in  the  expectation  of  witnessing  the 
baptism  of  a  Jewess,  which,  however,  took  place  on  the 
following  Sunday,  at  the  palace  of  the  Grand  Duke  Con- 
stantine,  who  stood  godfather  to  the  Jewess  then  baptized. 
Several  other  Jewish  baptisms  took  place  that  year,  and 
McCaul  wrote,  "  The  cause  of  the  Society  is  now  advancing, 
not  merely  beyond  our  hopes,  but,  if  possible,  beyond  our 
wishes."  He  also  advocated  the  further  development  of 
the  Polish  Mission,  and  the  establishment  of  five  stations. 
In  addition  to  J.  O'Neill,  who  had  been  added  to  the 
missionary  staff,  J.  G.  Wermelskirch  and  J.  C.  Reichardt 
were  sent  out.  This  increase  of  the  staff  enabled  the 
missionaries  to  widen  the  sphere  of  labour.  Consequently, 

H 


98  RUSSIAN    POLAND    MISSION  [1820 

Becker,  Reichardt,  and  O'Neill  visited  several  places. 
McCaul  went  to  Berditscheff,  "  the  Polish  Jerusalem,"  where  he 
found  the  Jews  "  most  hostilely  disposed  toward  all  mission 
ary  exertion  ; "  and  Lublin,  where  he  had  the  very  opposite 
experience  ;  and  Wendt  and  Hoff  proceeded  to  Petrikau,  at 
which  place  they  eventually  took  up  their  residence.  In  1825, 
however,  Reichardt  left  for  Holland,  and  O'Neill  was  trans 
ferred  to  Hamburg. 

The  death  of  the  Emperor  Alexander  on  December  2nd,  1 825, 
rendered  it  imperative  to  approach  his  successor,  Nicholas  I.,  for 
a  continuation  of  the  permission  which  had  been  granted  to 
the  Society's  missionaries.  This  was  conceded  as  regarded  the 
Jews  of  Poland,  but,  as  experience  proved  in  1827,  it  did  not 
cover  missionary  operations  in  Russia  proper.  Subsequent 
efforts  to  effect  this  inclusion  proved  unavailing.  In  1826, 
however,  McCaul  obtained  permission  from  the  Emperor  to 
employ  two  converts  of  Berditscheff,  Samson  J.  Meyersohn 
and  D.  Goldenberg,  in  the  mission. 

The  work  daily  grew  in  interest  and  importance.  More 
labourers  were  necessary  to  cope  with  it.  "If  you  have  any 
missionaries  to  send,"  wrote  McCaul  on  January  I5th,  1827, 
"  send  them  to  Poland,  where  alone  the  Jews  appear  as  a 
nation,  and  where  so  much  is  to  be  done."  This  work  was 
the  breaking  down  of  Talmudism  and  rabbinism,  and  the  one 
weapon  to  be  used  was  the  Old  Testament,  of  which  the  Jews 
were  almost  entirely  ignorant.  "  Send  us,  not  merely  some 
hundreds,  but  some  thousands  of  Hebrew  Bibles,"  added 
McCaul.  He  anticipated  from  their  circulation  a  great 
sensation,  for  there  was  a  real  hunger  and  thirst  after  the  Old 
Testament.  "  For  four  weeks,"  he  added,  "  we  have  now  been 
employed  from  morning  until  night  with  crowds  of  Jews,  and 
have  had  comparatively  few  disputations  ....  It  appears  to 
us  as  if  we  had  now,  after  five  years'  trial,  found  out  the  true 
means  to  win  the  confidence  of  the  Polish  Jews."  During  the 
subsequent  three  weeks  the  missionaries  conversed  with  over 
1,500  Jews,  distributing  copies  of  the  Bible.  They  also  had 
the  encouragement  of  seeing  some  visible  fruits  of  their 
labours  in  the  baptism  of  several  converts  :  and  by  turns  made 


1829]  Me  CAUL    AT    WARSAW  99 

journeys  throughout  the  district,  generally  going  out  two  and 
two  together,  a  Jewish  convert  and  a  Gentile  missionary. 

McCaul  strongly  advocated  the  translation  of  the  Old 
Testament  into  Judaic-Polish,  or  jargon,  and  shortly  afterward 
commenced  the  work,  with  the  aid  of  converts.  The  book 
of  Genesis  was  ready  in  1826,  and  the  four  other  books  of  the 
Pentateuch  followed  in  quick  succession,  being  published  in 
1827.  The  book  of  Isaiah  appeared  in  1828.  McCaul  visited 
England  in  1827,  to  confer  with  the  Committee  on  the 
prospects  of  the  mission. 

During  the  summer  of  1828  the  Rev.  S.  R.  Maitland  of 
Gloucester,  at  the  request  of  the  Committee  undertook  to 
visit,  at  his  own  expense,  several  of  the  most  important  mission 
ary  stations,  in  company  with  McCaul.  Mr.  Maitland  spent 
some  time  at  Warsaw,  and  reported  that,  if  he  had  not  been 
a  witness  to  it,  he  could  have  had  no  adequate  idea  of  the 
deep  and  extensive  spirit  of  enquiry  which  had  been  raised 
among  the  Polish  Jews.  He  thus  wrote  from  Warsaw  : 

As  to  the  state  of  matters  in  this  place,  I  wish  the  Committee  were  here  to  see 
for  themselves.  As  to  whether  the  Jews  are  in  earnest,  and  in  very  great  numbers 
seriously  inquiring,  it  admits  of  no  doubt.  On  Saturday  week  the  missionaries 
were  actually  overrun  by  them.  I  found  the  house  full  when  I  went  up  in  the 
morning  ;  and  when  I  went  in  the  afternoon,  I  expected,  from  the  numbers  whom 
I  met  coming  down  the  street,  that  all  was  over  for  the  day  ;  but  when  I  came 
near  the  house,  I  saw  at  least,  I  think,  150  outside  the  gates,  who  could  not  get 
on  the  premises,  and  a  great  many  in  the  yard,  who  could  not  get  into  the  house. 
Those  I  had  met  were  probably  a  previous  set,  who  had  been  actually  (I  may  say, 
forcibly)  turned  out,  to  make  room  for  a  fresh  set.  In  short,  the  eagerness  of  the 
Jews  has  stirred  up  the  rabbi  to  vigorous  measures.  He  has  prohibited  all  Jews 
from  sending  their  children  to  the  school,  or  even  entering  the  street  where  it  is  ; 
and  on  Saturday  a  notice  was  posted  in  the  synagogue,  prohibiting  all  intercourse 
with  the  missionaries.  This  damped  them  a  little,  yet  on  that  very  day  the  mis 
sionaries  had  forty-five  at  their  service,  and  crowds  were  about  the  premises,  who 
did  not  venture  in,  because  the  rabbi  had  spies.  Shortly  after  this  excitement, 
eight  Jews,  amongst  them  J.  F.  Rosenfeldt,  a  future  missionary  of  the  Society, 
were  baptized  at  Warsaw,  and  a  ninth  at  Radom. 

At  this  time  an  institution  had  been  in  existence  for  about 
two  years  at  Warsaw,  for  the  purpose  of  providing  employment 
for  those  Israelites  who  had  become  exposed  to  privation  and 
want,  in  consequence  of  their  enquiring  after,  or  professing, 
Christianity.  The  liberality  of  Christian  friends  at  Warsaw 

H  2 


100  RUSSIAN    POLAND    MISSION  [1820—29 

supplied  the  requisite  means  ;  and  an  appeal  was  also  made, 
not  without  effect,  to  friends  in  England.  The  Society  very 
materially  assisted  the  funds  of  the  institution,  by  allowing 
it  to  bind  the  books  required  for  the  Polish  mission. 

The  Rev.  R.  Smith  who,  since  1821,  had  laboured  in  the 
Society's  service  among  the  Jews  at  Leipzig  and  Breslau, 
and  H.  Lawrence,  were  stationed  at  Warsaw  in  1829,  the 
former  taking  the  pastoral  charge  of  the  institution.  Public 
services  in  connexion  with  the  mission  were  held  in 
the  English,  German,  Hebrew,  Judaeo-Polish,  and  Polish 
languages.  The  English  service  was  conducted  by  McCaul 
until  he  left  Poland  in  the  early  part  of  1830,  assisted 
by  Smith  ;  in  addition  to  the  missionaries,  it  was  attended  by 
a  considerable  number  of  the  English  residents  of  Warsaw,  a 
few  of  whom  had,  with  great  liberality,  engaged  and  fitted  up 
a  suitable  room,  and  also  requested  the  Society's  acceptance 
of  an  annual  contribution,  as  a  thankful  return  for  the  pastoral 
offices  of  its  missionaries.  The  services  in  German  were 
conducted  by  Becker.  There  were  services  also  for  Jews 
in  Hebrew  on  their  Sabbath.  A  Jewish  convert,  Czerskier 
by  name,  who  was  in  the  Society's  service  as  a  translator 
and  corrector  for  the  press,  devoted  himself  particularly  to 
the  translation  of  the  Scriptures  into  Judseo-Polish,  and  the 
Liturgy  of  the  Church  of  England  into  Hebrew.  In  1829 
a  new  station  was  established  at  Lublin,  a  town  in  the 
south-east  of  the  kingdom  of  Poland,  and  occupied  by  Wendt, 
Hoff,  and  Rosenfeldt. 


CHAPTER  IX. 

THE   GREAT    PIONEER    MISSIONARY. 


Joseph  Wolff— Birth  and  parentage— Early  life  and  baptism— Introduction  to  the 
Society— Proceeds  to  Gibraltar,  Malta,  and  the  East— At  Alexandria  and  Cairo- 
Jerusalem—  Syria— Cairo  again— Second  visit  to  Jerusalem— Meeting  with  Way- 
Way's  description  of  him— Damascus— Aleppo  again— Across  the  Euphrates— 
Orfa— Mardin— Mosul— Bagdad  —  Bussorah—  Jacobites  —  The  "  Patriarch  Job"— 
Wolff's  influence  on  the  future  of  the  Society. 

ABOUT    this   time    there   appeared    on    the   scene   the 
most  remarkable  missionary,  in  many  ways,  that  ever 
served  in  the  Society's  ranks,  who  must  indeed  be 
regarded  as  the  pioneer  of  its  Missions  in  the  East,  for  he 
was   the  first  in  the  field  in  Egypt,  Palestine,  Syria,  Persia, 
Mesopotamia,  Arabia,  Abyssinia  and  India. 

Joseph  Wolff  was  born  at  Weilersbach,  a  small  village  in 
Bavaria,  in  1795  or  1796.*  His  father,  who  was  a  rabbi,  and 
of  the  tribe  of  Levi,  brought  him  up  as  a  strict  Jew.  His  early 
years,  his  conversion  to  Christianity  and  baptism  at  Prague, 
his  ambition  to  "  preach  the  Gospel  in  foreign  lands,  like 
Francis  Xavier,"  his  abandonment  by  his  relatives,  his 
studies  and  wanderings  amongst  the  centres  of  learning  in 
Europe  \vere  related  by  himself  in  the  extremely  interest 
ing  book  from  which  the  above  quotation  is  taken.  Our 
interest  in  him  is  intensified  on  his  arrival  in  England  in 
1819,  at  the  age  of  twenty-four.  It  was  at  the  Society's 
Chapel  in  Palestine  Place  that  he  first  attended  a  Church 
of  England  service,  conducted  by  the  Chaplain,  the  Rev. 
C.  S.  Hawtrey.  Wolff,  to  use  his  own  words,  was  "  enchanted 
with  the  devotion  and  beauty  of  the  ritual,"  and  henceforth 
considered  himself  a  member  of  our  Church.  On  September 
2nd  of  the  same  year,  a  special  meeting  of  the  Committee 

*  Wolff  gives  both  dates.  See  Travels  and  Adventures,  vol.  i. ,  p.  2.  and 
Missionary  Journal  and  Memoir,  p.  i. 


102  THE    PIONEER    MISSIONARY  [1820 

was  summoned  to  consider  his  application  to  be  employed  as 
a  missionary  to  his  brethren,  when  Mr.  Henry  Drummond 
attended  and  stated  that  he  had  first  met  him  at  Rome,  when 
studying  in  the  College  of  the  Propaganda,  for  he  had 
been  baptized  in  the  Church  of  Rome.  The  Committee 
resolved  that  he  should  go  to  Cambridge,  to  be  trained  as  a 
missionary  at  the  expense  of  the  Society,  and  to  study 
theology  under  Simeon,  and  Persian  and  other  Oriental 
languages  under  Professor  Lee.  Wolff  was  content  to 
remain  there  for  only  two  years.  So  ardent  was  his 
zeal  to  be  employed  in  active  missionary  service  amongst 
his  brethren,  that,  rather  than  wait  for  an  appointment 
from  the  hands  of  the  Committee,  he  secured  a  liberal 
patron,  in  the  person  of  his  friend  Mr.  Drummond,  who 
sent  him  forth  at  his  own  charges.  With  letters  of 
introduction  in  his  pocket  from  Sir  Thomas  Baring,  the 
President  of  the  Society,  \Volff  started  on  his  missionary 
career.  His  feverish  anxiety  to  be  employed  in  his  Master's 
service  may  be  detected,  even  after  this  lapse  of  time,  in  his 
selection  of  the  words  of  Francis  Xavier,  "  Who  would  not 
travel  over  sea  and  land,  to  be  instrumental  in  the  salvation  of 
one  soul ! "  as  the  motto  of  the  title  page  of  the  book  in  which 
he  described  his  travels.*  Leaving  England  on  April  i/th, 
1821,  Wolff  proceeded  by  way  of  Gibraltar,  Malta,  Alexandria, 
Cairo,  Jaffa,  Acre,  Tyre,  Sidon,  and  Beyrout,  to  Jerusalem. 

At  Gibraltar,  where  there  were  1,000  Jews,  he  stayed 
for  two  months,  having  earnest  religious  conversations  with 
a  rabbi  and  the  presidents  of  the  three  chief  synagogues, 
and  many  other  Jews,  among  them  a  Mr.  Ben-Oliel,  consul- 
general  to  the  Emperor  of  Morocco  and  the  father  of  the  late 
Rev.  Maxwell  Ben  Oliel,  the  founder  of  the  Kilburn  Mission 
to  Jews.  Wolff  baptized  a  Jew  at  Malta,  and,  at  all  other 
places  which  he  visited,  he  left  no  stone  unturned  to  reach 
his  brethren,  f 

He  arrived  at  Alexandria  earl}*  in  September    1821,  and 

*   Travels  and  Adventures  of  Dr.  Wolff. 
t  Id.  vol.  i.  pp.   145 — 172. 


1829]  WOLFF    IN  JERUSALEM  103 

was  told  there  were  200  Jews  there.  The  number  at  Cairo 
was  variously  estimated  from  300  to  2,000,  with  sixty  families 
of  Karaites.  The  smallness  of  these  numbers  was  attributed  to 
the  prevalence  of  the  plague.  Of  the  Alexandrian  Jews,  Wolff 
said,  "they  are  the  most  honest  in  the  Levant,  they  are 
expecting  the  Messiah  very  much."  Wolff  had  interesting 
intercourse  with  them,  visiting  two  of  their  synagogues,  which 
were  at  least  600  years  old. 

At  Cairo  also  Wolff  visited  two  of  the  ten  Jewish  syna 
gogues,  including  that  of  the  Karaites.  He  distributed  a  great 
many  tracts  and  New  Testaments  amongst  the  Jews  generally. 
He  next  visited  the  convent  of  St.  Catherine,  on  Mount 
Sinai,  where  the  monks  solemnly  promised  him  that  they 
would  pray  for  the  conversion  of  the  Jews.  He  returned  to 
Cairo  on  November  2/th,  leaving  there  on  December  I3th,  on 
his  journey  through  the  desert  to  Jerusalem.  His  eyes  had 
been  fixed  on  the  Holy  City,  and  he  regarded  all  the  various 
incidents  of  his  journey  as  a  "  preparation  for  preaching  the 
Gospel  of  Christ  at  Jerusalem,  which  I  intend  to  make  the 
centre  of  my  public  pronouncing  the  name  of  Christ." 

On  March  8th,  1822,  Wolff  reached  Jerusalem,  where  his 
first  intercourse  with  Jews  was  with  some  Karaites,  of  whom 
only  three  families  were  then  residing  there.  On  March  I4th 
he  preached  in  their  synagogue  on  Isaiah  xiii.  He  was  much 
struck  with  their  assertion  that  they  did  not  believe  in  the 
existence  of  the  devil,  or  in  the  inspiration  of  the  book  of  Job. 
He  asked  them  whether  they  acknowledged  the  Beni  Khaibr 
(i.e.,  Sons  of  Heber,  cf.  Jer.  xxxv.),  whom  Niebuhr  mentions 
in  his  travels,  as  their  brethren.  They  replied,  "God  forbid,  for 
those  never  came  to  Jerusalem  ;  they  remained  in  the  desert 
when  Joshua  brought  the  rest  of  the  people  of  God  into  the 
land  of  promise ;  and  thus  they  live  there  in  the  desert  near 
Mecca,  without  any  knowledge  of  the  law  or  the  prophets, 
wandering  about  as  robbers  and  enemies  of  mankind.  They 
call  themselves  the  Beni  Moshe  (children  of  Moses)." 

Wolff  was  told  that  there  were  700  families  of  Jews  in 
Jerusalem,  with  five  synagogues,  consisting  of  Sephardim, 
Ashkenazim,  Chassidim,  and  Karaites.  We  cannot  follow 


104  THE    PIONEER    MISSIONARY  [1820 

him  in  his  daily  efforts  to  reach  these  different  classes 
of  Jews.  His  zealous  endeavours  met  with  a  kind  and  en 
couraging  reception  from  all  ranks,  with  whom  he  freely 
and  fully  conversed,  and  amongst  whom  he  circulated 
numerous  copies  of  the  Hebrew  New  Testament  and  other 
Christian  publications.  He  remained  some  three  or  four 
months  in  Jerusalem,  and  went  down  into  Egypt  in  October 
1822,  but  was  off  to  Antioch  and  Aleppo  in  November,  just 
before  the  disastrous  earthquake,  in  which  all  the  towns, 
villages,  and  cities  twenty  leagues  around  Aleppo  were 
utterly  destroyed,  and  many  thousands  of  lives  lost.  During 
his  visit  to  Aleppo  hundreds  of  Jews  called  upon  him,  and 
many  of  them  openly  confessed  that  the  truth  of  the  Gospel 
could  not  be  denied. 

Wolff  spent  the  early  spring  of  1823  in  Cairo,  where  he  dis 
tributed  300  Bibles  and  3,700  tracts  to  Jews  and  others.  Then, 
leaving  Cairo  on  April  /th,  1823,  he  reached  Jerusalem 
on  the  25th  of  the  same  month,  in  company  with  Messrs. 
Fisk  and  King,  two  American  missionaries.  Wolff  laconically 
says,  "  I  met  immediately  in  the  street  Jews,  Christians,  and 
Mussulmans,  of  my  former  acquaintance,  who  saluted  me. 
Fisk  and  King  took  their  lodging  in  the  Greek  convent, 
and  I  took  mine  among  the  Jews,  upon  Mount  Zion  ! 
They  went  to  the  uncircumcision,  and  I  to  the  circumcision." 
Indeed,  one  of  the  chief  rabbis  himself  had  a  house  provided 
for  him.  He  reported  that  he  found  that  his  former  labours 
had  not  been  in  vain,  and  that  there  was  a  spirit  of  enquiry 
among  the  Jews  such  as,  even  according  to  their  own  rabbis' 
admissions,  had  never  existed  before.  On  one  occasion  several 
rabbis,  Spanish  and  Polish,  called  on  him,  and  wanted  to  know 
whether  good  Jews  or  good  Christians  were  the  best.  He  told 
them  that  it  was  impossible  to  be  a  good  Jew  without  believing 
in  Christ.  Wolff  vigorously  prosecuted  his  work  amongst  the 
Jews,  receiving  and  conversing  with  those  who  called,  preach 
ing  to  them,  and  reading  and  praying  with  those  who  appeared 
to  be  in  earnest.  He  wrote  thus  of  his  ceaseless  labours,  "  I 
lodged  among  them,  and  was  engaged  in  preaching  to  them 
the  Gospel  from  morning  to  night,  and  often  all  night,  the 


1829]  LEWIS     WAY    ON    WOLFF  105 

Lord  be  praised  for  it !  I  have  at  this  time  more  confined 
myself  to  labouring  amongst  the  Jews  than  I  ever  did  before." 
This  was  confirmed  by  Mr.  King,  who  predicted  a  breakdown 
in  Wolffs  health,  which  unfortunately  followed,  and  he  was 
obliged  to  leave  Jerusalem  on  July  i/th,  for  the  Lebanon.  At 
Sidon  he  met  with  the  Rev.  W.  B.  Lewis,  who  had  been  sent 
out  by  the  Committee,  and  who  spoke  of  Wolff  as  a  warm 
hearted  missionary,"  by  whose  exertions  "  the  door  is  fully  open 
for  proclaiming  the  Gospel  in  Jerusalem  amongst  the  Jews." 
Dr.  Naudi,  the  C.M.S.  correspondent  at  Malta,  also  reported 
of  the  results  of  Wolffs  two  visits  to  Jerusalem  : 

Jerusalem,  until  lately,  was  thought  to  be  an  impracticable  place  for  missionary 
undertakings  ;  and  the  Jews,  inhabitants  of  Palestine,  were  considered  as  an  in 
accessible  people  .  .  .  Mr.  Wolff,  I  may  venture  to  say,  has  cleared  the  way 
to  these  modern  Jews,  and  himself  succeeded  in  great  measure  with  them. 

Wolff  had  a  happy  meeting  at  Antoura  with  Lewis  Way, 
who  gave  the  following  graphic  and  picturesque  description 
of  him  : 

Wolff  is  so  extraordinary  a  creature,  there  is  no  calculating  a  priori  concerning 
his  motions.  He  appears  to  me  to  be  a  comet  without  any  perihelion,  and 
capable  of  setting  a  whole  system  on  fire.  When  I  should  have  addressed  him 
in  Syria,  I  heard  of  him  at  Malta  ;  and  when  I  supposed  he  was  gone  to  England, 
he  was  riding  like  a  ruling  angel  in  the  whirlwinds  of  Antioch,  or  standing  un- 
appalled  among  the  crumbling  towers  of  Aleppo.  A  man,  who  at  Rome  calls  the 
Pope  "  the  dust  of  the  earth,"  and  at  Jerusalem  tells  the  Jews  that  "  the  Gemara 
is  a  lie  "  ;  who  passes  his  days  in  disputation,  and  his  nights  in  digging  the  Talmud  ; 
to  whom  a  floor  of  brick  is  a  feather-bed,  and  a  box  is  a  bolster ;  who  makes  or 
finds  a  friend  alike  in  the  persecutor  of  his  former,  or  of  his  present  faith  ;  who  can 
conciliate  a  pasha,  or  confute  a  patriarch,  who  travels  without  a  guide,  speaks 
without  an  interpreter,  can  live  without  food,  and  pay  without  money  ;  forgiving 
all  the  insults  he  meets  with,  and  forgetting  all  the  flattery  he  receives  ;  who 
knows  little  of  worldly  conduct,  and  yet  accommodates  himself  to  all  men 
without  giving  offence  to  any.  Such  a  man,  and  such  and  more  is  Wolff,  must 
excite  no  ordinary  degree  of  attention  in  a  country  and  among  a  people,  whose 
monotony  of  manners  and  habits  has  remained  undisturbed  for  centuries.  As  a 
pioneer  I  deem  him  matchless — "  ant  inveniet  viat/i,  aut  faciet " — but.  if  order  is 
to  be  established  or  arrangements  made,  trouble  not  Wolff.  He  knows  of  no 
church  but  his  heart,  no  calling  but  that  of  zeal,  no  dispensation  but  that  of 
preaching.  He  is  devoid  of  enmity  towards  man,  and  full  of  the  love  of  God. 
By  such  an  instrument,  whom  no  school  hath  taught — whom  no  college  could 
hold,  is  the  way  of  the  Judrean  wilderness  preparing.  .  .  .  Thus  are  his  brethren 
provoked  to  emulation,  and  stirred  up  to  inquiry.  They  all  perceive,  as  every  one 
must,  that  whatever  he  is,  he  is  in  earnest ;  they  acknowledge  him  to  be  a  sincere 


106  THE    PIONEER    MISSIONARY  [1820 

believer  in  Jesiis  of  Nazareth,  and  that  is  a  great  point  gained  with  them  ;  for 
the  mass  of  the  ignorant  and  unconverted  Jews  deny  the  possibility  of  real  con 
version  from  Judaism.* 

Wolff  reached  Damascus  in  October  1823.  He  found  the 
Jews  there  in  deep  distress,  for  the  chief  minister  of  the  Pasha, 
who  was  a  Jew,  the  chief  rabbi,  and  twenty  four  of  the  principal 
Jews  had  been  thrown  into  prison,  and  were  required,  under 
penalty  of  death,  to  pay  an  enormous  ransom  : 

I  went  this  afternoon  into  the  Jewish  street.  It  was  an  awful  sight  to  see 
weeping  women,  crying  children,  old  men  trembling  and  praying — in  short,  I  felt 
what  it  was  to  see  a  whole  congregation  in  mourning,  and  in  silent  mourning  and 
sorrow.  The  men  did  not  dare  to  express  the  sorrow  of  their  hearts,  lest  it 
might  cost  them  their  heads ;  but  still  it  was  greatly  and  visibly  manifested. 
They  told  me  the  number  of  respectable  Jews  put  in  prison  amounted  to 
twenty-four.  I  shall  go  to-morrow  into  the  Jewish  street  and  distribute  the 
Word  of  God,  and  write  upon  the  title-page  the  words  of  the  prophet,  "  Comfort 
ye,  comfort  ye  My  people. " 

There  was  reason  to  hope  that  this  period  of  distress  would 
really  prove,  through  the  providence  of  God,  a  season  of  much 
spiritual  benefit  to  the  Damascene  Jews.  Letters  were  received 
from  Lewis,  who  had  joined  Wolff  at  Damascus  about  a 
fortnight  after  his  arrival,  giving  a  very  interesting  account 
of  the  eagerness  with  which  the  Scriptures  were  received  by 
the  Jews  in  that  ancient  city.  He  thus  wrote,  under  date  of 
November  25th,  1823  : 

Being  aware  of  the  unpleasant  state  into  which  the  Jews  of  Damascus  had 
lately  fallen,  with  regard  to  the  government  of  the  country,  I  entered  the  city 
with  little  hopes  of  meeting  with  much  encouragement  for  the  objects  we  have  in 
view.  The  Chief  Rabbi  and  many  of  the  principal  Jews  were  in  prison  ;  the 
houses  of  others  were  shut  up — some  had  fled  the  city  ;  all  were  in  anxiety — in 
confusion — in  silence  !  However,  I  have  the  pleasure  of  communicating  to  you 
the  gratifying  intelligence,  that  although  the  heads  and  elders,  and  hundreds  of 
others  were  invisible  to  the  very  last,  yet  I  have  had  the  happiness  to  witness 
three  or  four  such  days  as  our  friends  in  Poland  and  elsewhere  have  enjoyed  in  their 
field  of  labour.  Mr.  Wolff  and  I  walked  the  Jewish  quarter,  talking  to  one  and 
another  of  the  Jews  we  met,  and  we  visited  one  of  their  synagogues  on  a  Sabbath 
(Saturday)  morning.  Next  day,  and  the  days  following,  Jews  were  to  be  seen, 
old  and  young,  from  morning  until  evening,  crowding  the  street  adjoining  the 
convents,  in  demand  of  books  for  themselves,  their  families  and  schools.  Many  of 
them  heard  the  word  of  eternal  life  read  and  preached  to  them  ;  and  we  continued 

*  Travels  and  Adventures  of  Dr.    Wolff,  vol.  i. ,  p.  287. 


1829]  WOLFF    AT    DAMASCUS  107 

to  supply  the  real  wants  of  this  suffering  people  until  nearly  all  our  Testaments, 
as  well  as  Prophets  and  Psalms,  etc,  were  exhausted. 

I  have  never  witnessed  a  greater  desire,  humanly  speaking,  on  the  part  of 
either  Christians  or  Jews,  than  at  this  place,  for  the  Word  of  God  ;  and  the  priests 
themselves,  as  they  walked  the  streets,  became  persecuted,  by  Jews  as  well  as 
Christians,  demanding  of  them  the  Book  of  Life  ;  and  by  their  own  wish  I 
supplied  two  or  three  with  Testaments  and  Psalters,  for  the  purpose  of  giving 
them,  with  their  own  hands,  to  some  of  their  friends  and  the  well-deserving,  I 
brought  a  full  case  of  Arabic  Scriptures  (Bibles  and  Testaments)  with  me  from 
Beyrout.  The  whole  was  distributed  in  a  short  time,  as  well  as  a  half  hundred 
of  Genesis  and  of  Psalters. 

Wolff  remained  at  Damascus  until  November  23rd,  1823, 
when  he  left  for  Aleppo.  He  had  been  there,  as  we  have  already 
seen,  the  previous  November,  just  before  the  earthquake.  He 
now  found  only  a  miserable  remnant  of  people  left.  "  Seven 
hundred  Jews  now  go  about  deprived  of  their  eyes,"  he  wrote  : 
"  no  longer  able  to  read  Moses  and  the  Prophets."  On  two 
Sundays  he  preached  to  Jews  and  others.  As  he  was  the  first 
Protestant  preacher  who  had  been  heard  in  Aleppo  for  thirty- 
four  years,  we  can  well  imagine  that  a  great  deal  of  curiosity 
and  interest  was  aroused.  He  was  thanked  by  the  consuls 
(Jews)  who  were  present.  During  his  visit  he  held  daily 
religious  conversations,  which  often  lasted  till  after  midnight. 
He  then  proceeded  northward  on  his  way  to  Bagdad.  His 
journey  was  as  usual  full  of  romantic  incidents.  Having 
crossed  the  Euphrates  he  lodged  at  Biri  (Bire-Jik),  in  one  of 
the  holes  with  which  the  rocks  abound,  and  in  which  the 
prophet  Jeremiah  was  bidden  to  hide  his  girdle  (Jer.  xiii.  4). 
Wolff  met  some  Jews  from  Orfa  to  whom  he  spoke  of  Jesus 
Christ. 

At  Orfa  (Edessa,  but  "  Ur  of  the  Chaldees,"  according  to 
an  improbable  tradition),  Wolff  found  fifty  Jewish  families, 
and  was  able  to  preach  Christ  to  the  chief  rabbis  who 
called  on  him.  Here  he  was  surrounded  by  imaginary 
memorials  of  Abraham,  the  cave,  traditional  place  of  his  birth  ; 
and  also  "  the  lake  of  Abraham."  Nimrod,  it  is  said,  had  him 
cast  into  a  furnace  because  he  preached  against  idolatry,  and 
this  furnace  was  miraculously  changed  into  a  beautiful  lake. 
The  Jews  and  Jacobite  Christians  in  this  district  held  that 
Abraham  converted  numbers  of  heathen  to  the  worship  of 


108  THE    PIONEER    MISSIONARY  [1820 

Jehovah,  and  pointed  to  Genesis  xii.  5 — "  the  souls  that  they 
had  gotten  in  Haran  " — as  proof.  * 

Thirty-one  towns  in  the  district  contained  the  aggregate  num 
ber  of  5,3 1 5  Jewish  families,  f  At  Mardin,  one  of  these  places, 
Wolff  read  St.  Matthew  xxvii.  and  xxviii.  in  Arabic  to  the  Jews, 
who  read  them  over  again  in  Hebrew.  At  Jalakha  he  met  some 
rabbinical  Jews  living  among  the  Arabs,  from  whom  they  were 
distinguished  by  their  long  hair  and  black  turbans.  He 
preached  Christ  to  them  in  Arabic.  He  even  found  Jews  living 
at  Sanjaar  (Shinar)  amongst  a  community  of  brigands, 
worshippers  of  the  devil,  who  danced  amidst  the  ruins  of 
Babylon  (cf.  Isaiah  xiii.  2i).J 

At  Mosul,  Wolff  had  most  interesting  conversations 
with  the  Jews,  and  also  with  their  rabbis,  for  a  fort 
night.  They  asked  him  if  the  Messiah  would  soon 
come,  whereupon  Wolff  enquired  whether  they  had 
ever  read  or  heard  of  Jesus  Christ ;  and  he  was  astonished 
to  find  that  one  of  their  rabbis  had  translated  the  New 
Testament  into  Hebrew  from  the  Arabic  100  years  pre 
viously  for  his  own  reading.  When  he  died  he  left  the  book 
as  a  precious  heirloom  to  the  rabbinical  college,  but  no  one 
had  ever  used  it.  Rabbi  Solomon  then  promised  that  he 
would  read  it,  and  compare  it  with  the  Hebrew  translation 
which  Wolff  gave  him. 

Passing  through  Arbel  (Ervil),  the  scene  of  the  overthrow  of 
Darius,  Kantara,  and  Karkuk,  the  site  of  Daniel's  tomb,  in 
which  place  Jews  were  found,  Wolff  at  length  reached  Bagdad 
on  April  8th,  1824,  sixty-four  days  after  his  departure  from 
Aleppo.  He  was  introduced  to  Saul,  the  Prince  of  the 
Captivity,  who  informed  him  that  there  were  1,500  families  of 
Jews  at  Bagdad.  The  whole  commerce  was  in  their  hands,  and 
they  were  rich  and  prosperous.  Wolff  was  introduced  by  the 
Prince  to  Rabbi  Mose,  the  High  Priest  of  the  Jews,  and  was 
shewn  their  four  beautiful  synagogues.  Wolff  remained  a 

*  Travels  and  Adventures  of  Dr.  Wolff,  vol.  i.,  pp.  yx>  set]. 

^Jewish  Expositor,  1825,  p.  76. 

\  Travels  and  Adventtires  of  Dr.  Wolff,  vol.  i.,  p.  314. 


1829]  IN    MESOPOTAMIA  109 

whole  month  at  Bagdad,  preaching  to  the  Jews  and  circulating 
hundreds  of  Bibles.  He  said,  referring  to  this  visit : 

I  found  here  amongst  the  Jews  at  Bagdad,  to  my  greatest  astonishment, 
books,  Bibles,  Testaments,  and  tracts,  which  I  gave  to  the  Jews  at  Jerusalem, 
with  my  name  written  in  them  ;  my  name,  and  the  object  of  my  mission,  were 
therefore  already  become  known  to  them 

I  gave  away  among  very  respectable  Jews  ten  Hebrew  New  Testaments  in 
one  day  !  On  the  i6th  of  this  month,  more  than  twenty  Jews  called  on  me  at  the 
residence  of  the  British  agent,  and  conversed  with  me  more  than  nine  hours ;  they 
read  upwards  of  ten  chapters  of  the  Gospel  of  Matthew.* 

The  Jews  of  Bagdad  were  very  anxious  to  buy  New 
Testaments  and  Bibles.  The  Prince,  the  chief  rabbi,  and 
other  Jews  were  diligent  readers  of  the  former,  and  shewed  no 
displeasure  at  Wolff's  efforts  to  convince  them.  A  great 
many  Jews  called  on  him  during  his  stay,  and  spoke  very 
sensibly  on  religious  subjects. 

At  Bussorah,  as  at  Bagdad,  Wolff  found  the  Jews  liberal 
minded,  candid,  and  very  enquiring.  They  were  physically  a 
fine  race  of  people,  whose  chief  object  was  gain.  The  chief 
Jews  of  the  town  called  upon  him  and  invited  him  to  the 
synagogue,  although  knowing  the  object  of  his  mission.  They 
also  requested  Bibles.  He  visited  the  synagogue,  and  the  next 
day  the  Prince  of  the  Jews,  and  a  certain  Hezekiel,  invited  him 
to  their  houses,  where  he  had  a  conversation  with  twenty  of  the 
principal  men.  Hezekiel  told  him  that  years  ago  he 
had  received  a  Hebrew  New  Testament  from  a  Jew  of 
Bombay.  Wolff  met  here  a  Polish  rabbi,  whom  he  had  come 
across  at  Jerusalem,  who  saluted  him  thus :  "  Blessed  art 
thou,  O  Rabbi  Joseph  Wolff,  who  comest  here  in  the  name  of 
Jehovah  !  "f 

A  great  change  came  over  Bussorah  in  a  few  years.  The 
Rev.  M.  Vicars,  visiting  it  in  1847,  stated  that  Dr.  Wolff 
would  never  recognize  the  place.  Its  80,000  inhabitants  had 
been  reduced  to  6,000.  Its  wealth  had  departed,  although  a 
few  Jews  possessed  a  little  money,  but  were  afraid  to  trade 
openly,  being  oppressed  by  the  Government.  Vicars  found 
the  Jews  ignorant,  but  willing  to  accept  Bibles. 

*  Jewish  Expositor,    1825,   p.   229. 
t  Ibid.  p.   266. 


110  THE    PIONEER    MISSIONARY  [1820 

Syrian  Christians  at  Orfa,  or  Jacobites,  are,  according  to 
Wolff,  the  lineal  descendants  of  those  Jews  who  received 
Christianity  through  the  preaching  of  St.  James  at  Jerusalem. 
Their  bishop  Gabriel  invited  Wolff  to  attend  service,  which 
he  did,  reading  the  Gospel  for  the  day,  and  preaching  from 
the  third  chapter  of  St.  John.  Wolff  affirmed  that  their 
mode  of  worship,  and  ceremonies,  as  well  as  their  features, 
unmistakably  proclaimed  them  to  be  the  literal  as  well  as  the 
spiritual  and  baptized  children  of  Abraham.* 

At  Mardin,  Wolff  found  more  Jacobite  Christians,  and  their 
patriarch,  130  years  old,  convinced  him  that  they  were 
descended  from  the  children  of  Israel.  When  Wolff  said  that 
he  was  travelling  about  for  the  purpose  of  making  Jews  believe 
that  Jesus  is  the  Messiah,  the  old  man  replied  that  he  had  lived 
to  be  130  years  of  age,  but  had  never  heard  of  such  an 
undertaking  as  that !  Sixteen  years  afterward,  one  of  the 
Jacobite  bishops  preached  in  Dr.  Wolffs  church  at  High 
Hoyland,  Yorkshire.!  These  Jacobites  pray  seven  times  a  day 
(Ps.  cxix.  164)  and  abstain  from  pork,  according  to  a  reading 
of  Acts  xv.  20,  29.  ...  "  should  abstain  from  blood,  and  from 
things  strangled,  and  from  pork"  (Ylopveias). |  Wolff  met 
other  Jacobites  at  Mardin  and  Mosul. 

Wolff  visited  the  Kurdish  and  Arabic  village  of  Nebi  Ayoub 
(Prophet  Job)  which  was  said  to  be  the  birthplace  of  Job. 
Strange  to  say  the  chief's  name  was  Job.  He  had  80,000 
Arabs  and  Kurds  under  his  command,  and  was  the  most 
respected  and  feared  patriarch  of  the  desert.  His  integrity 
and  justice  were  praised  alike  by  Christians  and  Jews.  Wolff 
unfortunately  fell  into  the  hands  of  some  Kurds  who  bound 
and  beat  him,  and  robbed  him  of  everything.  After  such  an 
experience  he  advised  "  every  traveller  and  every  missionary 
passing  this  way  to  obtain  a  letter  from  the  Pasha  of  Aleppo 
to  Ayoub  Agha,  and  to  eat  bread  and  salt  in  the  tents 
of  that  mighty  patriarch,  then  he  will  never  be  troubled  by 

*  Travels  and  Adventures  of  Dr.  Wolff,  vol.  i.  p.  304. 
t  Ibid.  p.  310. 
%Id.  p.  318- 


1829]  HIS    INFLUENCE  111 

the  Kurds  as  we  were.  Oh  that  he  may  know,  like  Job  of 
old,  that  his  Redeemer  liveth."  * 

Wolff  was  in  Holland  in  1827,  as  we  have  already  seen,  and 
in  1828  he  visited  the  Ionian  Islands,  and  in  1829  Jerusalem, 
as  narrated  on  page  122. 

Wolff  was  essentially  a  missionary  explorer  and  traveller, 
and  held  and  executed  a  roving  commission  on  behalf  of  the 
Society.  The  subsequent  establishment  of  missions  to  Jews  in 
the  countries  which  he  visited  was  owing,  in  a  great 
measure,  to  his  early  efforts,  untiring  energy,  and  romantic 
enthusiasm.  The  vast  stores  of  information  about  Eastern 
Jews,  which  he  gathered  and  sent  home,  were  of  great 
value  at  head-quarters,  and  the  zeal  which  almost  "consumed" 
him  was  at  once  an  inspiration  and  an  object  of  emulation 
to  those  who  came  after  him.  Here  we  must  part  from  this 
energetic  missionary  for  a  season,  to  return  later  on  to  his 
further  labours. 


*•  Jewish  Expositor,   1824,  p.  469- 


CHAPTER    X. 

INDIA. 


Beni- Israel  — Dr.  Claudius  Buchanan — Jewish  Translation  of  the  New  Testa 
ment —  Jacob  Levi  —  Michael  Sargoti  —  Corresponding  Committee  at  Madras  — 
Schools  at  Cochin  and  Bombay— Wolff  in  Cochin— White  and  Black  Jews— Beni- 
Israel  of  Poonah— Wolff  visits  Bombay  and  Calcutta. 

THERE  is  a  very  remarkable  and  interesting 
remnant  of  Jews  in  India  known  as  the  Beni- 
Israel.  Their  origin  is  unknown,  but  according  to 
some  accounts,  10,000  Israelites  from  Persia  settled  in  Kran- 
ganor  about  A.D.  68,  where  they  became  fully  established 
under  their  own  prince,  Joseph  Rabban,  in  the  4th  or  5th 
century,  the  king  of  the  country  allowing  them  many  privileges. 
In  course  of  time  they  gained  over  a  number  of  proselytes  to 
Judaism,  as  their  slaves,  the  descendants  of  whom  form  the  black 
Jews  of  to-day.  The  white  Jews  do  not  intermarry  with  them. 
In  1028  the  Portuguese  conquered  the  country,  and  persecuted 
the  black  Jews,  who  thereupon  settled  in  Cochin  and  neigh 
bouring  villages.  There  are  now  some  18,228  of  the  Beni- 
Israel  in  the  neighbourhood  of  Bombay.* 

The  Rev.  Dr.  Claudius  Buchanan,  who  had  resided  much  in 
the  East,  as  one  of  the  "  Five  Chaplains  "  already  referred  to, 
drew  the  attention  of  the  Society,  in  1810,  to  this  colony  of 
Jews  in  Cochin,  whose  numbers  he  represented  at  about  16,000. 
In  a  speech  at  one  of  the  half-yearly  meetings,  he  said  : 

I  visited  Cochin  soon  after  the  conquest  of  that  province.  The  Jews  received 
me  hospitably,  and  permitted  me  to  examine  their  libraries  and  their  synagogues : 
and  they  presented  to  me  many  valuable  manuscripts,  which  are  now  deposited 
in  the  library  of  the  University  of  Cambridge.  One  of  these  is  a  roll  of  the 
Pentateuch,  on  goat  skins,  dyed  red  ;  one  of  the  most  ancient,  perhaps,  which  the 
East  can  produce. 

*  Jewish  Year  Book  5668  (1907-8),  p.  240. 


1829]  DR.     CLAUDIUS    BUCHANAN  113 

The  doctor  then  went  on  to  describe  these  Jews,*  and  he 
also  told  the  story  of  one  who  had  many  years  previously 
translated  the  New  Testament  into  Hebrew,  for  the  purpose 
of  confuting  it,  and  repelling  the  arguments  of  his  neighbours 
the  Syrian  Christians. 

The  manuscript  fell  into  my  hands,  and  is  now  in  the  library  of  the  University 
of  Cambridge.  It  is  in  his  own  hand-writing  ;  and  will  be  of  great  use  in 
preparing  a  version  of  the  New  Testament  in  the  Hebrew  language.  It  appears 
to  be  a  faithful  translation  as  far  as  it  has  been  examined  ;  but  about  the  end, 
when  he  came  to  the  Epistles  of  St.  Paul,  he  seems  to  have  lost  his  temper,  being 
moved,  perhaps  by  the  acute  argument  of  the  learned  Benjamite,  as  he  calls  the 
Apostle,  and  he  has  written  a  note  of  execration  on  his  memory.  But,  behold 
the  providence  of  God  !  The  translator  became  himself  a  convert  to  Christianity. 
His  own  work  subdued  his  unbelief.  In  the  lion  he  found  sweetness  ;  and  he 
lived  and  died  in  the  faith  of  Christ.  And  now  it  is  a  common  superstition 
among  the  vulgar  in  that  place,  that  if  any  Jew  shall  write  the  whole  of  the  New 
Testament  with  his  own  hand,  he  will  become  a  Chrislian  by  the  influence  of  the 
evil  spirit. 

Dr.  Buchanan  recorded  another  remarkable  conversion 
which  took  place,  some  time  afterward,  in  the  north.  Jacob 
Levi,  a  Jew  from  Smyrna,  travelled  overland  to  Calcutta,  and 
heard  the  Gospel  from  one  of  the  Lutheran  preachers  belonging 
to  the  Society  for  Promoting  Christian  Knowledge,  and  became 
a  convert  to  the  truth.  He  delivered  a  testimony  to  the  Jews, 
Hindoos,  Mohammedans,  and  Christians ;  for  he  was 
acquainted  with  various  languages,  and  spoke  eloquently,  like 
Apollos.  But  his  career  was  short,  for  he  was  destined,  like 
many  witnesses  of  the  Christian  faith,  to  shine  but  for  a  short 
season. 

The  Rev.  Robert  Fleming,  a  missionary  of  the  London 
Missionary  Society  at  Madras,  reported  in  1820  [that  a  Cochin 
Jew,  Michael  Sargon  by  name,  born  in  1795,  had  been  con 
verted  to  Christianity,  and  baptized  by  the  Rev.  W.  A. 
Keating,  Chaplain  of  St.  Mary's  Church,  Fort  St.  George,  on 
January  2ist,  1818.  Mr.  Fleming  bore  witness  to  the  genuine 
Christian  spirit  and  conduct  of  this  new  convert.  A  Mr.-Jarrett, 
with  whom  Sargon  had  resided,  and  who  had  instructed  him 
in  Christianity,  afterward  distributed  amongst  the  Jews  a 
quantity  of  Testaments  which  the  Committee  sent  out  for  that 

*  Christian  Researches  in  India,  by  Dr.  Buchanan,  p.  too. 

I 


114  INDIA  [1820 

purpose.  Michael  Sargon  arrived  at  Cochin  on  April  22nd,  1 820, 
on  a  visit  to  his  parents,  who,  as  well  as  his  fellow-countrymen, 
received  him  with  unexpected  kindness,  and  permitted  him  to 
discuss  the  difference  between  his  religion  and  theirs.  He 
gave  portions  of  the  Old  and  New  Testaments,  and  tracts,  to 
Jews  eagerly  asking  for  them,  some  of  whom  came  from 
distant  countries  ;  and  had  the  satisfaction  of  seeing  a  spirit 
of  enquiry  and  a  disposition  to  search  the  Scriptures  aroused. 
As  a  result  of  this  visit,  a  Corresponding  Committee  was 
formed  at  Madras,  with  the  Archdeacon  as  President,  for  the 
establishment  of  a  mission  to  the  Cochin  Jews,  and  shortly 
afterward  Sargon  was  stationed  there  as  Christian  teacher  to 
Jewish  children,  seventy  of  whom  were  soon  gathered  around 
him.  The  Committee  proposed  to  disseminate  from  thence 
the  Scriptures  and  tracts  into  all  parts  of  Asia,  estimating  that 
the  Jewish  population  in  Persia,  India,  China,  and  Tartary 
exceeded  300,000.  For  some  years  the  Society  found  the 
means  for  this  mission  in  India.  In  1822  no  less  than  116 
Jewish  children  at  Cochin  were  under  the  instruction  of 
Sargon,  who  shewed  himself  an  active  and  earnest  missionary. 
In  1823  an  Englishman,  Mr.  Harrington,  was  appointed  to 
help  him  in  his  work  ;  and  the  Rajah  of  Cochin  most  kindly 
granted  the  use  of  a  house  as  the  school.  Encouraged  by  this, 
the  Madras  Committee  earnestly  urged  the  Parent  Society 
to  send  out  an  English  clergyman  to  take  charge  of  the 
mission,  but  this  they  were  unable  to  do  ;  consequently  the 
charge  of  the  school  was  put  into  the  hands  of  the  Rev.  S. 
Ridsdale,  of  the  Church  Missionary  Society. 

In  1824  Sargon  visited  the  Beni-Israel  at  Bombay,  and 
reported  that  the  American  missionaries  there  had  115  Jews 
in  their  schools  and  ten  Jewish  teachers  in  their  service.  He 
succeeded  in  establishing  a  school  there  exclusively  for  Jews, 
which  the  American  schools  were  not,  and  the  number  of 
children  on  the  list  soon  rose  to  40.  In  1826  Abraham 
Sargon,  brother  to  Michael,  was  engaged  as  a  teacher  at 
Bombay  ;  and,  subsequently,  J.  Sargon,  another  brother,  and 
J.  Samuel  at  Madras,  Bombay,  and  Calcutta.  One  Jew  and 
two  Jewesses  were  baptized  at  Cochin  in  1828,  but  the 


1829]  WOLFF    IN    COCHIN  115 

work,  owing  to  lack  of  funds,  was  allowed  to  lapse  shortly 
afterward.  We  may  as  well  here  finish  the  story  of 
this  early  attempt  to  reach  this  remnant  of  Israel,  although 
it  really  belongs  to  our  next  Period. 

When  Dr.  Wolff  was  in  Cochin  in  October  1833,  he 
assembled  both  the  white  and  the  black  Jews  together,  and 
preached  to  them.  He  also  visited  "Jew  Town,"  called 
Yoodah  Ward,  where  he  found  them  all  drunk  in  honour  of 
the  Feast  of  Tabernacles.  His  account  of  the  Jews  was 
that  the  white  Jews  came  from  Palestine,  after  the  destruction 
of  Jerusalem  by  Titus  ;  and  that  the  black  Jews  were  prose 
lytes  from  the  Hindoos  and  Arabians.  *  For  this  reason  there 
was  no  intermarriage  between  the  white  and  the  black  Jews. 
Wolff  reported  that  there  were  80  white  Jews  at  Cochin,  with 
one  synagogue  ;  f  and  that  the  black  Jews  numbered  470 
families,  with  ten  synagogues  ;  and  also  that  both  white  and 
black  Jews  were  much  prejudiced  against  the  Gospel ;  though 
anxiously  expecting  the  coming  of  the  Messiah.  £ 

Wolff  also  visited  the  Beni-Israel  at  Poonah.  He  was  of 
opinion  that  their  ancestors  had  left  Jerusalem  after  the  de 
struction  of  the  first  Temple,  and  went  to  Arabia,  and  then 
to  India,  where  they  had  since  forgotten  most  of  their  reli 
gion  ;  though  they  continued  to  repeat,  in  Hebrew,  certain 
prayers,  which  they  had  learnt  from  other  Jews.  The  Scotch 
missionaries,  Drs.  Stevenson  and  Wilson,  revived  the  know 
ledge  of  Hebrew  amongst  them.  "  How  wonderful,"  exclaimed 
Wolff,  "  that  Gentiles  from  Scotland  should  be  the  instruments 
of  re-teaching  the  children  of  Israel  their  ancient  language  !  "  § 
Wolff  also  visited  the  Beni-Israel  of  Bombay,  and  preached  to 
them  in  their  synagogue.  When  he  was  in  Calcutta  in 
1833  his  great  physical  powers  enabled  him  to  preach  twelve 
hours  every  day,  for  six  succeeding  days,  to  all  persons  who 
came  to  his  "  retreat,"  as  he  called  it.  There  were  about  60 

*  Travels  and  Adventures  of  Dr.  Wolff,  vol.  ii.,  p.  215,  ff. 
t  Researches  and  Missionary  Labours,  p.  463. 

:/</.,  P.  476. 

§  Travels  and  Adventures,  vol.  ii.,  p.  233. 
I  2 


116  INDIA  [1820-29 

Jewish  families  at  Calcutta,  when  he  visited  it,  chiefly  Persian 
Jews  from  Bagdad  and  Shiraz.  He  thought  them  handsome, 
benevolent,  fairly  educated,  tolerant  and  hospitable.  There 
were  also  some  black  Jews  from  Cochin  living  there  in  the 
capacity  of  servants.  Wolff  visited  the  Jewish  quarter, 
conversing  with  both  white  and  black  Jews. 

We  shall  have  occasion  to  return  to  this  interesting  people 
in  the  later  history  of  the  Society.* 


*  See  page  385. 


CHAPTER  XI. 

JERUSALEM— "  THE   CITY  OF  THE   GREAT   KING." 


An  early  station  -The  Mother  City  of  the  Jews— Population— Establishment 
of  the  Mission— Tschoudy— Lewis  Way's  efforts— Wolff's  visit— W.  B.  Lewis— Dr. 
George  Dalton  first  Medical  Missionary— Nicolayson— Visits  to  the  North— Return 
to  Jerusalem— Obliged  to  retire— Third  visit  of  Wolff. 

WE  are  not  surprised  that  Jerusalem  was  very  early 
selected  as  a  field  of  labour,  for  we  could  hardly 
imagine  the  oldest  and  largest  Society  for  pro 
moting  Christianity   amongst  the   Jews    not   having   a   full 
and  adequate  missionary  representation  in  the  Holy  City  and 
in  other  parts  of  the  Holy  Land.     How  else  can  the  Divine 
command,  "  beginning  at  Jerusalem,"  be  literally  obeyed  ? 

Even  when  the  people  were  few  in  number  in  the  land,  they 
demanded  and  received  the  best  efforts  for  their  spiritual 
welfare  from  our  forefathers  in  the  work.  As  they  said  in  the 
Fifteenth  Report : 

Who  that  has  ever  mourned  over  the  desolations  of  that  sacred  city  and  land, 
does  not  long  to  "  build  the  old  waste  places,  and  to  raise  up  the  foundations  of 
many  generations ?"  Who  would  not  be  called,  "The  repairer  of  the  breach, 
the  restorer  of  paths  to  dwell  in  ?  "  Surely  every  man  who,  in  the  spirit  of  Him  who 
wept  over  Jerusalem,  and  prayed  even  for  His  murderers,  bewails  the  obduracy 
which  for  eighteen  centuries  has  reigned  over  the  people  which  He  loved.  .  .  . 
must  feel  a  glow  of  holy  zeal  within  him,  when  called  upon  to  pity  their  wretched 
ness  and  forward  their  conversion. 

We  should  have  more  ground  for  surprise,  if  those  upon  whom 
their  mantle  has  fallen  neglected  to  follow  up  their  labours,  to 
build  upon  their  foundation,  and  to  expand  and  develop  the 
work  by  every  means  at  hand,  now  that  the  Jewish  population 
has  increased  tenfold. 

Moreover,  Jerusalem  is  now,  as  ever,  the  mother  city  of  the 
Jews  of  the  dispersion.  They  think  of  it,  pray  for  it,  and  visit 
it  in  large  numbers.  There  are  always  Jewish  pilgrims  in 
Palestine,  as  well  as  residents.  How  important  then  that  they 


118  JERUSALEM  [1820 

should  be  able  to  come  into  contact  with  a  spiritual  form  of 
Christianity,  to  which  they  may  be  total  strangers  in  their 
own  land  !  The  present  Jewish  residents*  consist  of: 

(a)  Ashkenazim,  including  German,  Polish,  Russian,  and 
Roumanian  Jews,  speaking  Yiddish  ;  (b)  Sephardim,  or 
Spanish-speaking  ;  (c)  Asiatic-Russian,  including  Jews  from  • 
Bokhara,  Circassia,  and  Georgia,  speaking  the  languages  of 
those  districts  ;  (d)  Persian  and  Syrian  ;  (e)  Mugrabi  (North 
African)  ;  (f)  Arabian,  from  the  Yemen  ;  (g)  Other  nationalities, 
English,  French,  American,  &c.  ;  (h)  Karaites,  from  the  Crimea. 

Anxious  to  ascertain  the  state  of  the  Jews  in  Palestine  and 
other  countries  bordering  on  the  Levant,  the  Committee  in 
the  year  1820  secured  the  services  of  a  Swiss  pastor,  the  Rev. 
Melchior  Tschoudy,  who  had  had  some  experience  of  the 
East.  He  was  sent  out  to  Palestine,  and  called  at  Malta  on 
his  way,  where  he  received  valuable  information  from  the  Rev. 
W.  Jowett  and  Dr.  Naudi,  representatives  of  the  C.M.S.  in  the 
island.  Tschoudy's  labours  do  not  appear  to  have  been  suc 
cessful,  judging  from  certain  remarks  of  Dr.  Wolff,  who,  how 
ever,  states  that  he  baptized  two  Jews  at  Beyrout.  f 

Lewis  Way  was,  characteristically,  the  one  to  take  the  first 
step  toward  the  establishment  of  the  Palestine  Mission, 
projected  by  the  Committee  in  consequence  of  Wolffs  reports 
of  his  first  visit  in  the  early  part  of  1  822.  \  During  a  sojourn 
at  Nice  in  the  winter  of  1822-23,  Lewis  \Vay  raised  £230 
for  the  purpose,  which  was  followed  by  the  opening  of  a 
Palestine  Fund  at  home.  He  left  Nice  in  March,  for  the 
East,  accompanied  by  Lewis,  the  missionary  selected.  They 
proceeded  by  way  of  Leghorn,  Florence,  Rome,  Naples,  and 
Malta  to  Syria,  picking  up  valuable  information  on  the  route 
about  the  Jews  in  the  countries  bordering  on  the  Mediterranean. 
Whilst  staying  at  Antoura,  Way's  health  unfortunately 
failed,  and  he  was  obliged  to  return  home  on  August 


*  See  a  most  interesting  account  of  the  Jews  of  Jerusalem  in  Sir  C.   Warren's 
Undergi-ound  Jerusalem,  ch.  xv. 

t  Travels  and  Adventures  of  Dr.  Wolff,  vol.  i.  pp.  173,  227. 
J  See  page  103. 


1829]  DR.     GEORGE    D  ALTON 


119 


1823  ;  not,  however,  before  he  had  effected  arrangements  for 
the  Society's  work  in  Palestine  and  Syria,  and  acquired 
for  the  residence  of  the  agents  in  Palestine  an  institution  at 
Antoura,  formerly  occupied  by  the  Jesuits. 

While  Way  was  thus  occupied,  Lewis  remained  at  Sidon, 
studying  Arabic ;  and  on  Way's  departure,  Lewis  spent 
some  months  in  the  College  at  Antoura  by  way  of  preparation 
for  future  work.  In  the  autumn  of  1823  he  visited  Damascus, 
Acre,  Safed,  Hebron,  Jerusalem,  and  every  place  in  Palestine 
inhabited  by  Jews.  He  reported  that  those  of  Jerusalem, 
where  he  arrived  on  December  i3th,  1823,  were  miserable, 
shamefully  oppressed,  poor  and  in  need  of  protection,  and 
wrote  home  strongly  advising  the  Committee  to  send  out  two 
German-speaking  missionaries,  one  to  be  stationed  at 
Damascus,  and  the  other  at  Safed ;  whilst  he  proposed  to  devote 
himself  to  the  Sephardim,  making  Jerusalem  his  principal 
station.  He  spoke  also  of  many  difficulties  caused  by  the 
Turkish  and  Roman  Catholic  prohibitions  against  circulating 
the  Scriptures  and  preaching  in  Syria,  and  he  was  compelled  to 
surrender  the  premises  at  Antoura.  Lewis  then  appears  to 
have  made  Beyrout  his  centre  of  work  during  the  remainder 
of  his  stay  in  Syria.  Obstacles  to  establishing  the  mission 
were  well  nigh  insuperable ;  and  he  was  allowed  to  come 
back  to  England,  visiting  Smyrna  on  his  homeward  journey. 

The  Society  was  the  pioneer  in  establishing  Medical 
Missions  in  the  world,  Dr.  G.  Clarke,  as  we  shall  see  in 
Chapter  XIII.,  being  the  first  missionary.  The  second 
was  Dr.  George  Edward  Dalton,  a  medical  practitioner  in 
Ireland,  who  offered  his  services  to  the  Society  as  a 
lay  missionary,  and  left  England  for  Palestine  with  his  wife 
on  June  4th,  1824.  He  called  at  Malta  on  his  way  out,  and 
also  at  Alexandria,  at  which  latter  place  he  visited  a  synagogue, 
where  he  was  favourably  received,  the  Jews  eagerly  accepting 
his  tracts.  The  Daltons  arrived  at  Beyrout  on  January  6th, 
1825,  where  a  temporary  residence  had  been  prepared  for  them 
by  Lewis  who  had  returned  to  Syria.  Shortly  afterward 
Dalton  and  Lewis  paid  a  visit  to  Jerusalem.  Having  returned 
to  Beyrout,  the  former  wrote  on  May  23rd  :  "  As  yet  little  or 


120  JERUSALEM  [1820 

nothing  has  been  attempted  in  Jerusalem  ;  the  visits  of  all  the 
missionaries  have  been  for  short  periods ;  none  of  us  can  be 
said  to  have  occupied  this  station."  Dalton  at  once  applied 
himself  to  the  study  of  Arabic.  Efforts,  which  were  eventually 
crowned  with  success,  were  made  by  the  missionaries  to  get 
the  appointment  of  an  English  Consul  to  Jerusalem,  so  as  to 
ensure  safety  and  freedom  to  English  Christians.  This  was 
a  very  necessary  preliminary  to  the  establishment  of  the 
mission.  The  Turkish  firman  still  blocked  the  circulation  of 
the  Scriptures.  Dalton  wrote  in  September,  in  a  despond 
ent  mood,  from  Tyre,  whither  he  had  gone  for  a  short  time : 

What  I  have  as  yet  seen  of  the  Jews  in  this  land  leads  me  to  think  they  are 
very  prejudiced,  and  unwilling  to  listen  ;  I  do  not  think  they  are  at  all  prepared 
for  the  Hebrew  New  Testament. 

Dalton's  health  was  already  suffering  from  the  climate,  which 
had  lately  carried  off  Fisk,  one  of  the  American  missionaries. 
Dalton  eventually  took  up  his  residence  in  Jerusalem — the 
first  missionary  of  the  Society  to  do  so — on  December  26th. 
There  he  was  joined  a  few  days  afterward,  on  January  3rd, 
1826,  by  Mr.  J.  Nicolayson,  who  had  arrived  at  Beyrout  on 
December  2ist.  Dalton's  journal  of  that  date  is  pathetic 
indeed,  if  we  bear  in  mind  that  they  were  the  last  words 
he  wrote : 

Jan.  3. — I  began  reading  Arabic  with  Papas  Isa.  I  visited  the  sick  Bishop, 
found  him  considerably  relieved,  and  full  of  gratitude  ;  he  said  his  sufferings  had 
been  great ;  he  had  taken  quantities  of  medicines  from  Arabs  and  Jews,  but 
without  relief.  Whilst  with  him,  news  came  to  me  of  a  'new  Englishman' 
from  Beyrout,  having  arrived  at  Mar  Michael.  It  rejoiced  my  heart  to  find  my 
fellow-labourer  Mr.  Nicolayson  the  person.  O  Lord,  how  great  are  Thy  mercies  ! 
dwelling  here  alone,  a  companion  has  been  sent  to  supply  the  place  of  my  dear 
departed  brother  Fisk,  and  bring  intelligence  from  my  near  and  dear  ones,  of 
health,  preservation,  and  peace  ! 

"  When  all  thy  mercies,  O  my  God, 

My  rising  soul  surveys, 
Transported  with  the  view,  I'm  lost, 
In  wonder,  love,  and  praise."  * 

Immediately  afterward,  this  servant  of  God  became  sick,  and, 
after  an  illness  of  21  days,  died  on  January  25th.  He  was 

*  Jewish  Expositor,  1827,  p.  73. 


ARRIVAL     OF    NICOLAYSON  121 

buried  the  next  day  in  the  Greek  cemetery  on  Mount  Zion, 
the  first  missionary  of  the  Society  to  find  a  last  resting  place 
in  the  Holy  City.  This  was  a  great  blow  to  the  mission  and 
its  prospects.  Dalton  had  begun  the  real  work  of  the 
Society  in  Jerusalem  in  its  twofold  aspect  of  spiritual  and 
temporal  benefit,  and  laid  the  foundation  of  the  medical  part 
of  the  work  which  has  since  attained  to  so  great  dimensions. 
The  Committee,  we  read,  knowing  his  qualifications  and 
fitness  for  the  work,  had  anticipated  much  good,  under  the 
Divine  blessing,  from  his  patient  and  persevering  labours, 
when  it  pleased  Almighty  God  to  remove  him  to  the  heavenly 
Canaan. 

Although  three  missionaries  had  preceded  Nicolayson, 
the  mission  was,  as  he  said,  still  in  its  infancy,  if  indeed  so 
much  could  be  said  of  it.  Difficulties  and  obstacles  were 
many,  but  this  state  of  things  only  called  for  greater  effort  and 
exertion.  Nicolayson  returned  to  Beyrout  on  February  I7th, 
1826,  where  he  devoted  himself  to  the  study  of  Arabic,  at  the 
same  time  having  almost  daily  conversations  with  Jews.  He 
visited  Sidon,  Tyre,  Tiberias,  and  Safed  in  August.  Speaking 
of  Bible  distribution  in  the  country,  he  said  : 

I  could  sell  thousands  of  them,  if  I  had  them,  to-day.  If  you  would  have  the 
kindness  to  send  me  a  good  supply  from  London,  it  would  be  very  welcome,  for 
I  cannot  have  too  many.  From  my  journal  you  will  see  that  the  New  Testament 
has  been  torn  out  from  some  of  the  Bibles  I  have  sold  :  might  it  not,  therefore, 
be  better  to  send  the  Old  Testament  only  ?  Of  New  Testaments,  in  a  separate 
volume,  there  are  many  here  ;  but  no  Jew  will  take  them  as  yet. 

As  Safed  appeared  to  be  a  very  desirable  station  for  a 
missionary,  Nicolayson  determined  to  make  it  his  residence 
for  some  months,  and  arrived  there  on  November  nth. 
Having  visited  Damascus  in  March  1827,  he  proceeded  to 
Jerusalem,  where  he  resided  from  March  26th  to  May  2nd. 
He  then  returned  to  Beyrout,  but  the  political  state  of  the 
country  necessitated  his  leaving  on  September  I2th.  He  retired 
to  Alexandria  and  Cairo,  and  proposed  to  go  on  to  Malta. 
Contrary  winds,  however,  drove  him  round  by  Cyprus,  and 
at  Larnaca,  finding  a  ship  sailing  for  Beyrout,  he  determined  to 
return  to  Syria  for  a  further  effort.  He  reached  Beyrout  early 
in  1828,  only  to  find,  as  before,  that  the  unsettled  state  of 


122  JERUSALEM  [1820-29 

matters  interfered  with  any  considerable  missionary  efforts, 
although  there  was  an  increasing  demand  for  Old  Testaments. 
Nicolayson  now  married  the  widow  of  Dalton,  and  prepared 
to  settle  down  ;  but  the  departure  of  the  British  Consul  from 
Beyrout  warned  him  that  he  could  no  longer  continue  in 
Syria  in  safety,  whereupon  he  left  for  Malta. 

Once  again,  within  this  Period,  Jerusalem  was  to  be  visited 
by  Dr.  Wolff.  On  his  way  out  in  1828  he  called  at  the  Ionian 
Islands,  arriving  at  Cephalonia  in  February  of  that  year. 
During  his  stay  he  addressed  the  Jews  of  the  island,  on 
one  occasion,  in  the  Lazaretto,  where  he  was  in  quarantine. 
He  arrived  on  March  9th  at  Corfu,  where  he  preached  to  and 
called  upon  Jews.  By  May  he  was  at  Alexandria,  and  then  at 
Beyrout,  hoping  to  be  able  to  go  on  to  Jerusalem,  but  the 
Pasha  of  Acre  refused  him  permission  ;  and  his  stay  in 
Syria  being  attended  with  considerable  danger,  he  retired 
to  Cyprus.  He  then  went  to  Egypt  for  a  time,  and 
eventually  arrived  at  Jerusalem  on  January  /th,  1829.  The 
rabbi  issued  an  excommunication  which  prevented  the  Jews 
from  going  to  him  for  four  days,  but  afterward  they  went 
"  in  crowds."  An  attempt  was  made  upon  his  life  by  a 
fanatical  Greek.  Wolff  opened  a  school  and  did  his  utmost  to 
preach  to  both  Jews  and  Greeks.  "I  never  had,"  he  wrote 
on  June  1st,  "  such  a  trying  time  during  the  whole  of  my 
missionary  labours  as  I  have  now.  Letters  of  Jews  come 
against  me  from  Odessa,  London,  Persia,  Constantinople  and 
other  places."  He  had  to  depart  later  in  the  year. 

Here  we  must  leave  the  Holy  Land  for  a  while,  with  the 
reflection  that  when  we  look  at  the  strong  and  many-sided 
character  of  the  Jerusalem  mission  at  the  present  day,  we 
can  hardly  realize  its  modest  beginning,  and  the  smallness 
of  the  horizon  which  bounded  its  founders'  aspirations. 


CHAPTER   XII. 

A   BATCH   OF   GERMAN   STATIONS. 


German  Empire  — History  of  Jews— Crusaders— Moses  Mendelssohn  —  Berlin 
Mission— Professor  Tholuck — The  Rhine  Provinces  occupied— Frankfort-on-the> 
Main— J.  D.  Marc— J.  Stockfeld— P.  Treschow— Saxony— Dresden— J.  P.  Goldberg- 
Leipzig— Breslau— Duchy  of  Posen— McCaul  and  Becker  visit  Posen— Bergfeldt  and 
Wermelskirch  stationed  there— Princess  Radzivil— Baltic  Provinces— Wendt  and 
Hoff  at  Kb'nigsberg— Ayerst  and  Alexander  at  Danzig— Dr.  Gerlach  at  Thorn- 
Hamburg— Efforts  of  Esdras  Edzard— J.  C.  Moritz. 

THE  present  Empire  of  Germany  is  a  conglomeration 
of  kingdoms,  principalities,  grand  duchies,  duchies 
and  free  towns,  and  dates  only  from  1871.  It  was 
composed  of  the  North  German  Confederation  provinces,  which 
had  been  separated  from  Austria  in  1866,  of  the  Kingdom  of 
Prussia,  and  of  the  Southern  States  of  Wlir  tern  berg,  Bavaria, 
Baden  and  Hesse  Darmstadt,  which  had  rallied  to  the  side  of 
Prussia  against  France  in  the  war  18/0—1871.  By  the  action 
of  the  Congress  of  Vienna  the  German  States  had  been 
federated  in  a  Bund,  from  1815  to  1866  the  seat  of  govern 
ment  being  at  Frankfort-on-the-Main,  and  Austria  the 
predominant  partner 

The  history  of  the  Jews  in  these  countries  is  most  interesting, 
and  goes  back  to  the  very  early  centuries  after  Christ.  They  are 
said  to  have  settled  in  Cologne,  an  ancient  Roman  co/om'a,  as 
far  back  as  the  third  century.  At  any  rate,  the  Jews  of 
Cologne  were  a  wealthy  and  influential  community  at  the  close 
of  the  tenth  century.  Shortly  afterward  they  were  overtaken 
by  cruelty  and  persecution.  Indeed,  it  has  been  said  of  the 
Jews  of  Germany  generally,  that  they  were  a  "mass  of  suffering" 
during  the  Middle  Ages.  They  were  in  bondage,  strictly 
confined  to  their  Ghetto,  or  Judengasse,  ignorant,  crushed, 
mean-spirited,  and  enslaved  spiritually  by  the  Talmud. 
They  were  widely  spread  throughout  Germany,  Bohemia, 
and  Franconia,  especially  in  the  districts  of  the  Rhine  and  the 


124  GERMAN    STATIONS  [1820 

Moselle.  They  were  falsely  accused  of  unspeakable  crimes, 
such  as  crucifying  Christian  children  at  Passover  time,  poison 
ing  wells  and  springs  of  water,  and  insulting  the  Host.  They 
suffered  heavily  for  their  supposed  misdeeds.  Many  fled 
from  Germany  into  Poland  at  this  juncture.  The  Crusaders, 
on  their  march  through  Germany  to  the  Holy  Land,  left  a 
trail  of  Jewish  blood  behind  them.  To  the  cry  of  "  Hep  ! 
Hep!"  *  the  undisciplined  forces  of  the  First  Crusade  massacred 
a  large  number  of  Jews  at  Treves,Metz,  Cologne,  Mainz,  Worms, 
Spires,  Strasburg,  and  other  places.  In  two  months,  12,000 
Jews  were  killed  in  the  Rhine  provinces,  12,000  in  Bavaria, 
and  12,000  in  Holland.  The  Second  Crusade  claimed  fewer 
Jewish  victims,  owing  to  St.  Bernard's  noble  protest!  against 
the  policy  of  Rudolph  and  the  fiery  invectives  of  Peter  of 
Cluny.  The  Reformation  scarcely  improved  their  position. 
Moses  Mendelssohn  (1729-85)  was  the  first  to  raise  his 
people  from  the  degradation  in  which  they  lay,  and  to  enable 
them  to  lift  up  their  heads  again.  To  him,  primarily,  the 
rejuvenescence  which  we  see  now  still  going  on  was  due.  In 
him  the  old  proverb,  "  From  Moses  to  Moses  there  arose  not 
a  Moses,"  received  a  fresh  fulfilment.  Moses  Mendel — or,  as 
he  came  to  be  called,  Mendelssohn — was  born  at  Dessau,  in 
1729.  In  early  years  he  imbibed  the  spirit  of  Moses 
Maimonides.  He  learnt  pure  German,  and  with  it  culture. 
Notwithstanding  the  disadvantages  of  poverty  and  deformity 
he  made  rapid  way.  His  friendship  with  Lessing,  \vho  took 
him  for  the  hero  in  his  Nathan  the  Wise,  made  the  Jew,  as  he 
really  was,  and  not  as  prejudice  had  distorted  him,  known  to 
the  Christian.  Lessing,  moreover,  started  Mendelssohn  on 
his  literary  career,  in  which  he  achieved  immortal  renown. 
His  book  Jerusalem,  published  in  1783,  in  which  he  sketched 
the  religious  and  national  aspect  of  Judaism,  was  an  epoch- 
making  work,  and  the  first  stone  in  the  structure  of  Reform 
Judaism.  To  quote  Lady  Magnus  : 

*  Derived  probably  from  the  German  "  Hab  !  Hab  !"    A  fanciful  derivation  is 
from  "  Hierosolyma  est  perdita." 

t  See  page  20. 


1829]  PROFESSOR     THOLUCK    AT    BERLIN  125 

As  we  read  the  story  of  the  wise  and  liberal  philosopher,  who  broke  through 
the  barriers  and  let  in  the  light  of  learning,  and  of  social  countenance,  on 
medieval  benighted  Judaism,  we  shall  see  that  the  very  children  of  the  eman 
cipator  were  dazzled  by  the  unaccustomed  rays,  that  his  sons  wavered,  and  his 
daughters  apostatized,  and  that  in  the  third  generation— only  the  third— the 
fetters  which  degraded  were  called  degrading,  and  were  altogether  cast  off,  and 
the  grandchildren  of  Moses  Mendelssohn,  the  typical  Jew,  were  Jews  no  longer.* 

Felix  Bartholdy  Mendelssohn,  the  composer,  the  grandson 
of  Moses  Mendelssohn,  and  Neander,  the  Hebrew  Christian 
historian,  whose  original  name  was  David  Mendel,  conferred 
lustre  on  the  Christian  Church. 

The  conquests  of  Napoleon  ameliorated  the  lot  of  the  Jews, 
but  on  his  downfall  the  Judengasse  system  again  reigned 
supreme,  and  the  cry  of  "  Hep !  Hep  !  "  was  once  more  heard 
in  the  land.  In  1850  Frederick  William  IV.  removed  the 
civil  disabilities  of  the  Jews,  and  they  were  further  emancipated 
in  1870,  but  the  spread  of  Anti-Semitism  in  recent  years 
shews  that  the  spirit  of  hatred  of  the  Jews  is  not  yet  a  thing 
of  the  past. 

We  have  already  referred  f  to  the  visit  of  Lewis  Way  to 
the  Continent  in  1817.  The  Berlin  mission,  which  claims 
first  mention,  was  one  of  the  fruits  of  that  visit,  during  which 
he  came  into  contact  with  the  members  of  the  University. 
A  Jew,  whom  he  influenced,  was  baptized,  and  the  fact  com 
municated  to  the  Committee  by  Mr.  (afterward  Sir)  George 
Rose,  the  British  Minister,  a  great  friend  of  the  Society.  In 
1822  a  local  mission  was  formally  established,  under  the 
patronage  of  the  King  of  Prussia,  who  sanctioned  the  regulations 
for  the  auxiliary,  and  free  postage  to  its  correspondence,  and 
became  godfather  to  two  Jews  baptized  in  Berlin.  Professor 
Tholuck,  a  man  of  extensive  Biblical  and  Oriental  learning, 
became  the  Society's  representative.  In  1824  he  was  able  to 
announce  fifty  baptisms;  and,  in  1825,  one  hundred  more. 
He  travelled  throughout  Germany  for  the  Society,  and 
commenced  a  periodical  in  German,  entitled,  The  Friend 
of  Israel,  prepared  tracts  on  the  Jewish  subject,  delivered  in 

*  Outlines  of  Jewish  History,  p.  284. 
t  See  page  58. 


126  GERMAN    STATIONS  1820 

the  University  public  lectures  on  Rabbinical  literature  and 
divinity,  and  printed  an  edition  of  select  passages,  taken  from 
that  ancient  and  important  cabbalistic  work,  the  Zohar.  In 
the  year  1826  he  was  appointed  by  the  King  of  Prussia  to  an 
important  and  responsible  situation  in  the  University  of  Halle, 
but  continued,  for  several  years,  to  act  as  the  Society's  repre 
sentative  in  the  Prussian  dominions,  and  occasionally  to  visit 
its  stations.  The  Society  had  no  mission  station  at  Berlin 
until  the  year  1832,  although  missionaries  occasionally 
visited  it. 

The  Society's  attention  was  directed  at  this  early  period 
to  the  numerous  communities  of  Jews  scattered  throughout 
the  provinces  adjacent  to  the  Rhine  and  its  tributaries.  At 
different  times  the  following  towns,  amongst  others,  have  been 
occupied  by  its  missionaries :  Offenbach,  Frankfort-on-the- 
Main,  Horstgen,  Cologne  and  Deutz,  Heidelberg,  Dusselthal, 
Mannheim,  Lippstadt,  Xeuwied,  Detmold,  Cassel,  Crefeld, 
Kreuznach,  Strasburg,  Colmar,  Metz,  Miilhausen,  Carlsruhe, 
Mainz,  Stuttgart,  Nuremberg,  Worms  and  Kornthal.  It  is 
quite  impossible  to  notice  in  detail  the  operations  at  these 
numerous  centres,  which  have  been  changed  from  time  to 
time  as  circumstances  rendered  necessary,  or  to  enumerate 
all  the  devoted  missionaries  who  have  laboured  therein.  We 
select  only  the  most  important  of  these  stations. 

Frankfort-on-the-Main,  with  its  outlying  suburb  of  Offen 
bach,  was  one  of  the  very  earliest  stations  of  the  Society.  It 
had  much  to  recommend  it  as  a  Jewish  mission  centre.  It  was 
the  capital  of  the  then  Germanic  Confederation,  and  occupied 
a  commanding  position  with  regard  to  the  neighbouring  towns 
and  the  surrounding  country.  The  city  itself,  with  its  quaint, 
picturesque  and  ancient  Judengasse,  and  its  20,000  Jewish 
residents,  offered  a  large  if  not  promising  field  of  labour. 
Historians  speak  of  Jewish  residents  in  Frankfort  a  thousand 
years  ago  ;  indeed,  their  original  settlement  there  is  probably 
lost  in  obscurity.  Religiously,  the  Jews  were  divided  into 
three  classes  :  the  Orthodox,  the  "  Reform-Verein  "  and  the 
Creizenians,  who  were  followers  of  Michael  Creizenach,  and 


1829]  FRANKFORT-ON-THE-MAIN  127 

formed  a  connecting  link  between  the  votaries  of  superstition 
and  those  of  rationalism,  in  the  same  way  as  the  Templars  did 
at  Hamburg.  The  social  position  of  the  Jews  had  greatly 
improved  when  the  mission  was  opened.  Formerly,  and  up  to 
the  close  of  the  i8th  century,  they  had  been  subject  to  many 
restrictive  and  vexatious  regulations.  They  were  strictly  con 
fined  to  their  Ghetto,  the  gates  of  which  were  absolutely  closed 
on  Sundays  and  festivals,  and  they  were  compelled  to  wear  a 
peculiar  hat,  or  cap,  or  some  other  distinguishing  badge.  They 
were  not  allowed  to  employ  Christian  servants,  and  were  pro 
hibited  from  following  certain  trades.  Six  Jews  only  might 
settle  at  Frankfort  in  one  year,  and  only  twelve  marriages  were 
allowed  among  them  within  the  same  period.  All  this  surely 
did  not  predispose  them  in  favour  of  Christianity. 

From  1820  onward,  and  up  to  1841,  the  Society  was 
represented  at  Frankfort  and  Offenbach  by  J.  D.  Marc,  a 
Jewish  convert,  who,  in  the  first-named  year,  with  another 
Hebrew  Christian,  Freidenburg,  a  student  in  Berlin  University, 
distributed  a  large  quantity  of  publications  amongst  the  Jews 
of  Frankfort  and  the  district.  In  the  course  of  three  or  four 
years  ninety  adult  Jews  were  baptized,  besides  some  children, 
and  baptisms  followed  in  every  subsequent  year. 

With  reference  to  other  towns  in  the  Rhenish  district,  men 
tioned  above,  we  may  add  that  the  Rev.  J.  Stockfeld  laboured 
at  Horstgen,  from  1825  to  1827  ;  Mr.  C.  G.  Petri  resided  at 
Detmold  from  1826  to  1831,  and  at  Lippstadt  from  1832  to 
1834.  The  Rev.  Peter  Treschowmade  Neuwied  his  centre  in 
1827,  from  whence  he  visited  many  other  towns  in  Germany. 
The  Society  was  in  close  connexion  with  Count  von  der 
Recke's  celebrated  Institution  at  Dusselthal,  of  which  we  have 
already  spoken,*  until  it  was  closed  in  1827. 

In  1827  Stockfeld  was  working  at  Cologne,  from  whence  he 
removed  to  Neuwied  in  1838,  and  a  year  later  to  Kreuznach. 

Two  towns  in  Saxony  were  occupied  by  the  Society  in  this 
decade.  First,  Dresden,  the  capital,  where  the  Jews  were  not 

*  See  page  87. 


128  GERMAN    STATIONS  [1820 

more  than  a  thousand  in  number,  though  numerous  in  the  im 
mediate  district.  In  1821  J.  P.  Goldberg,  a  Jewish  convert, 
commenced  his  labours  under  favourable  auspices  and  the 
patronage  of  Count  Dohna,  Count  Einsiedel  and  other  dis 
tinguished  persons.  Goldberg  had  been  a  Jewish  schoolmaster 
before  his  conversion,  and  afterward  continued  the  same  work 
with  the  object  of  bringing  the  children  to  Christ.  He  was 
successful  in  this,  for  we  read  of  a  Jewess  and  her  seven 
children  being  baptized  in  1823,  when  sixteen  converts  were 
present  on  the  occasion.  Other  baptisms  followed.  Altogether, 
Goldberg  was  the  means  of  preparing  forty-two  Jews  and 
their  children  for  baptism.  He  visited  Leipzig  annually, 
at  the  time  of  the  great  fairs,  which  used  to  be  attended 
by  Jews  from  all  parts  of  Europe.  There  he  found  a  large 
field  for  missionary  activity.  He  also  visited  Silesia.  We 
may  here  mention  that  Dresden  was  given  up  in  1838,  and 
Goldberg  transferred  to  Strasburg. 

Leipzig,  the  second  town  of  importance  in  Saxony,  is  a 
large  industrial  and  commercial  centre,  with  a  numerous 
Jewish  population.  Its  University,  founded  as  far  back  as 
1409,  is  one  of  the  chief  centres  of  learning  on  the  Continent, 
having  more  than  3,000  students,  of  whom  a  considerable 
number  are  Jews.  As  early  as  1820  the  Society  obtained 
access  to  the  Jews  of  Leipzig,  through  Tauchnitz,  the 
publisher,  who  undertook  to  circulate  the  Society's  publications 
among  them.  He  distributed  a  large  number  of  Hebrew  New 
Testaments  and  tracts.  Mr.  R.  Smith,  the  Society's  missionary 
at  Berlin,  resided  at  Leipzig  for  some  time. 

Silesia,  with  a  Jewish  population  of  50,000,  in  a  total  of 
1,000,000,  has  been  a  province  of  Prussia,  since  the  successful 
war  which  Frederick  the  Great  waged  against  Maria  Theresa, 
1745-1763.  Breslau,  its  capital,  with  6,000  Jewish  residents 
in  a  total  population  of  350,000,  is  the  third  city  in  the  German 
Empire.  It  has  for  centuries  been  a  great  commercial  centre 
between  Eastern  and  Western  Europe,  and  possesses  a  famous 
University,  removed  from  Frankfort-on-the-Oder  in  1811,  at 
which  there  are  many  Jewish  students.  The  Jews,  the 


1829]  McCAUL     AND    BECKER    AT    POSEN  129 

majority  of  whom  are  Polish,  have  broken  away  from  Talmudic 
obligations  and  influence.  They  are,  for  the  most  part,  in  good 
circumstances.  In  the  early  days  of  the  Society  various  mission 
aries  resided  at  this  important  Jewish  centre.  The  Rev.  R. 
Smith,  who  was  there  in  1823,  stated  that  many  students 
of  the  University  applied  to  him  for  books.  Subsequently, 
from  1826  to  1830,  he  made  Breslau  the  centre  of  his 
missionary  operations. 

At  the  partition  of  Poland  the  province  of  Posen  fell  to  the 
share  of  Prussia,  but  it  still  bears  unmistakable  evidence  of  its 
Polish  connexion,  more  than  three-fourths  of  its  population 
being  Poles.  The  city  of  Posen,  the  ancient  capital,  with  its 
cathedral  and  tombs  of  the  two  earliest  kings,  is  to  a  great 
extent  still  a  Polish  city.  At  the  time  of  the  partition,  and 
till  1825,  when  the  Society's  mission  was  established,  the 
Jewish  population  of  the  province  was  about  80,000,  and  of 
the  city  of  Posen  8,000.  The  Jews,  unlike  their  co-religionists 
in  Russian  Poland,  have,  to  a  very  great  extent,  thrown  off  the 
yoke  of  the  Talmud,  and  follow  the  more  rationalistic  leanings 
of  their  brethren  in  the  rest  of  Germany.  They  now  number 
only  60,000  in  the  duchy,  and  6,000  in  the  city  of  Posen. 

When  McCaul  and  Becker  thought  it  prudent  to  retire  for 
a  season  from  Warsaw  in  1822,  they  visited  Posen  by 
permission  of  the  Prussian  Government,  and  met  with  an 
extraordinary  reception  from  the  Jews.  Their  chief  work 
consisted  in  distributing  the  New  Testament  and  tracts.  Let 
McCaul  himself  describe  the  scene  : 

One  Saturday,  the  Jews  began  to  read  them  before  the  window  ;  this  attracted 
other  Jews,  who  came  in  to  request  some  for  themselves — in  a  few  minutes  there 
were  about  thirty  Jews  satisfied — now  the  news  spread  amongst  them  like  fire — 
in  less  than  ten  minutes  after  we  began,  our  room  was  completely  filled,  or  rather 
crammed — the  hall  the  same — and  a  great  crowd  before  the  house,  clamorously 
asking  for  tracts — we  gave  away  about  one  hundred  ;  the  crowd  then  became  so 
great,  that,  in  self-defence,  we  were  obliged  to  stop  ;  many  kissed  our  hands 
and  arms  to  induce  us  to  give  them  some.  After  we  ceased,  the  crowd  waited 
at  least  an  hour  before  the  house,  ere  it  dispersed. 

The  next  morning,  Sunday,  another  crowd  collected, 
though  no  books  were  distributed  then,  but  on  Monday,  the 


130  GERMAN    STATIONS  [1820 

missionaries  requisitioned  the  services  of  a  gendarme  to 
preserve  order ;  on  Tuesday  the  same  thing  occurred  again, 
and  throughout  the  whole  week,  until  the  stock  of  literature  was 
exhausted.  Every  Jew,  without  a  single  exception,  asked  for 
a  New  Testament.  As  the  copies  gave  out,  they  had  to  be 
lent,  and  were  passed  on  from  one  to  another.  Many 
Christians  took  an  eager  interest  in  the  proceedings,  and  the 
"  Auxiliary  Society  of  Friends  of  Israel  "  was  formed  at  Posen 
under  the  patronage  of  Prince  Radzivil.  A  spirit  of  enquiry 
amongst  the  Jews  was  aroused,  not  only  at  Posen,  but  at 
Lissa  and  other  places  which  Becker  visited.  In  1823  Mr. 
Handes,  missionary  of  the  Berlin  Society,  supplied  with 
books  by  this  Society,  went  to  Posen,  where  the  Jews 
visited  him  daily  in  crowds,  applying  for  books  and  religious 
instruction. 

It  is  not  surprising,  therefore,  to  find  that,  in  1824,  the 
Posen  Auxiliary  Society  requested,  through  the  medium  of 
Professor  Tholuck  of  Berlin,  the  appointment  of  a  resident 
missionary. 

In  1825  Messrs.  J.  G.  Bergfeldt  and  J.  G.  G.  Wermelskirch 
were  sent  to  Posen.  From  her  Royal  Highness  the  Princess 
Radzivil,  to  whom  the  cause  of  Israel  had  been  recommended 
some  years  before  by  Lewis  Way,  the  missionaries  received  the 
most  gracious  attention,  and  a  very  kind  reception  from  the 
Posen  Auxiliary  Society.  A  public  service  was  immediately 
established,  a  church  having  been  readily  granted  for  the 
purpose,  and  attended  on  the  first  Saturday  by  fifteen  Jews,  a 
number  which  in  a  few  weeks  increased  to  seventy-five, 
besides  Jewesses.  Wermelskirch  received  the  royal  permission 
in  1827  to  open  a  school  for  Jewish  children.  He  was  joined 
by  J.  C.  Hartmann,  and  a  year  afterward  by  J.  H.  Graf.  The 
two  latter  continued  in  this  field  of  labour  for  many  years. 

We  must  now  visit  the  Baltic  Provinces,  a  district  comprising 
East  Prussia,  \Vest  Prussia  and  Pomerania,  with  the  maritime 
towns  of  Memel,  Konigsberg,  Danzig,  and  Stettin,  one  or  other 
of  which  has  been  occupied  by  the  Society  from  earliest 
times  almost  to  the  present  day.  Whilst  the  resident  Jewish 


1829]  KONIGSBERG    AND    DANZIG  131 

population  of  these  towns  is  not  inconsiderable,  the  proximity 
of  the  three  first-named  to  Russian  Poland,  and  the  fact 
that  they  are  largely  visited  by  Jews  from  Russia  for  commercial 
purposes,  have  constituted  them  important  centres  for  mission 
ary  activity.  Moreover,  in  recent  years,  the  continual  stream  of 
refugees  from  the  Pale  of  Settlement  for  embarkation  at  the 
Baltic  ports  has  increased  the  opportunities  for  evangelistic 
work.  Consequently,  the  Society,  when  retiring  altogether 
from  some  of  the  other  German  provinces,  maintained  its 
position,  though  in  somewhat  curtailed  proportions,  on  this 
coast  line  for  a  few  years  longer.  As  a  matter  of  fact,  the 
mission  in  this  district  was  continuously  maintained  through 
eight  decades. 

Through  the  influence  of  Messrs.  Wendt  and  Hoff,  who 
spent  some  time  in  Konigsberg  in  1822  on  their  way  to 
Poland,  an  auxiliary  Society  was  established,  under  the 
supervision  of  Dr.  Borowsky,  the  Bishop  of  the  Evangelical 
Lutherans.  In  1827  a  direct  representative  of  the  parent 
Society,  the  Rev.  J.  G.  Bergfeldt,  was  stationed  here.  He  was 
instrumental,  in  baptizing  many  Jews.  His  greatest  achieve 
ment,  however,  was  the  circulation  of  large  quantities  of  the 
Holy  Scriptures  :  for  example,  in  1832,  as  many  as  1,503 
copies,  or  portions,  were  sold  to  Jews,  realizing  £116. 

Danzig,  being  situated  near  the  mouth  of  the  Vistula,  is 
visited  during  the  summer  by  numbers  of  Jews  from  different 
parts  of  Poland  and  Galicia,  who  are  frequently  employed  as 
agents  in  carrying  on  the  trade  in  corn,  and  have  charge 
of  the  vessels  in  which  it  is  brought  to  Danzig  from  different 
parts  of  the  interior.  Whilst,  therefore,  the  state  of  the  Jews  in 
the  town  itself  may  not  offer  great  encouragement  to  the 
missionary,  there  are  many  opportunities  of  preaching  Christ 
to  the  strangers  above  referred  to,  who  in  many  cases  have 
never  been  visited  by  a  missionary. 

Danzig  was  frequently  visited  by  the  Society's  missionaries 
in  early  times,  and  a  school  for  Jewish  children  was  established 
there  in  1828  by  the  Rev.  W.  Ayerst,  and  his  fellow-labourer, 
the  Rev.  M.  S.  Alexander.  This  school  continued  to 
flourish  for  several  years,  and  was  at  one  time  attended  by  as 

K  2 


132  GERMAN    STATIONS  [1820 

many  as  ninety-four  Jewish  children.  After  the  removal  of 
Alexander  in  1830,  and  Ayerst  in  the  following  year,  this 
station  remained  unoccupied  till  1840. 

Another  town,  Thorn,  was  also  occupied  during  this  Period, 
Dr.  Gerlach  being  stationed  there  in  1828,  and  remaining  till 
1833.  He  travelled  through  West  and  East  Prussia  and  along 
the  Polish  frontier  making  known  the  Gospel  to  the  Jews.  It  is 
recorded  that  at  one  place  he  went  regularly  to  the  synagogue 
every  Sabbath,  and,  after  the  manner  of  the  Apostles  of  old, 
reasoned  with  the  Jews  out  of  their  own  Scriptures  that 
Jesus  is  the  Christ. 

We  now  proceed  westward  until  we  come  to  Hamburg, 
Bremen,  and  Liibeck,  the  chief  of  the  eighty  or  so  Hanse  or 
Free  towns  on  the  north  coast  of  German)-,  ranging  from  the 
Scheldt  to  the  Gulf  of  Danzig.  These  towns  were  associated 
under  the  Hanseatic*  League,  which  dated  from  the  thirteenth 
century ;  a  confederacy  whose  object  was  their  mutual 
prosperity,  and  protection  against  piracy. 

Hamburg,  the  largest  of  these  Hanse  towns,  was  founded 
by  Charlemagne  in  the  ninth  century.  It  is  now  the  principal 
emporium  on  the  Continent,  with  a  population  of  750,000.  Its 
situation,  size  and  importance  constitute  it  an  advantageous 
centre  for  missionary  operations.  The  residential  Jewish 
population  is  in  itself  numerous,  amounting  to  20,000, 
most  of  whom,  as  is  the  case  everywhere,  belong  to  the 
mercantile  class  in  its  different  grades,  such  as  bankers, 
of  whom  there  are  a  great  number,  merchants,  manu 
facturers,  traders  in  all  sorts  of  wares,  horse  and  cattle 
dealers,  and  peddlers.  In  the  Jewish  quarter  proper  there 
is  a  long  street,  commonly  called  the  "  Jews'  Exchange," 
which  from  morning  till  night  presents  a  most  busy  scene. 
Both  sides  of  the  street  are  thickly  studded  with  stalls, 
on  which  petty  dealers  expose  their  various  small  wares  for 
sale,  whilst  the  space  between  in  the  centre  of  the  street,  is 
thronged  with  customers,  all  of  the  poorer  class.  Hamburg 

*  Most  authorities,  including  Professor  Skeat,  derive  "Hanseatic"  from 
7iansa,  an  association.  (Others  from  Am-See-Staaten,  towns  on  the  sea,  Brewer, 
Dictionary  of  Phrase  and  Fable. ) 


1829]  HAMBURG  133 

is  the  centre  of  a  large  missionary  district,  comprising 
Hanover,  Holstein,  Mecklenberg  and  Oldenburg.  The 
majority  of  the  Jews  in  Hamburg  and  Altona  are  Talmudists, 
and  have  several  synagogues.  One  of  these  is  a  very  large  and 
imposing  edifice,  generally  well  filled  on  their  sabbath,  when 
there  is  fine  chanting,  but  rarely  a  sermon.  There  are  also  a 
number  of  Reform  Jews  in  Hamburg,  who  maintain  a 
spacious  Temple.  The  anxiety  of  these  Jews  to  establish  a 
good  position  leads  them  to  turn  rather  a  deaf  ear  to  the  even 
slight  demands  which  their. own  rationalistic  religion  makes 
upon  them.  Moreover,  there  is  a  constant  stream  of  Jewish 
immigration  from  Russia  flowing  through  Hamburg  to 
England  or  America.  As  long  as  the  Jews  in  Russian  Poland 
remain  almost  inaccessible  to  missionary  influence,  it  is 
of  the  utmost  importance  that  the  Society  should  occupy 
such  a  post  of  vantage  as  Hamburg  affords.  Thereby 
thousands  of  fugitive  Jews,  who  in  their  own  country  had 
never  seen  a  Christian  missionary  or  a  New  Testament,  nor 
received  any  Christian  sympathy  or  kindness,  have  in 
passing  through  Hamburg  experienced  a  revelation  of  what 
Christianity  is,  both  in  words  and  deeds,  and  have  gone  on 
their  way  rejoicing. 

We  have  already  noticed  *  a  most  noteworthy  attempt  in 
Hamburg  to  win  Jews  to  Christ,  made  by  Esdras  Edzard 
(1629 — 1708),  who  was  the  means  of  bringing  hundreds  of 
Jews  into  the  Church  of  Christ. 

The  attention  of  the  Committee  having  been  drawn,  in 
1819,  to  the  spiritual  needs  of  the  Jews  in  Hamburg,  they 
made  a  grant  of  £100  toward  the  enlargement  of  the 
English  Church,  of  which  the  minister  was  the  Rev.  G. 
D.  Mudie,  on  the  condition  that  free  seats  should  be  set 
apart  for  the  use  of  Jews,  and  a  lecture  occasionally  given 
to  them.  This  was  followed  up  by  the  appointment  in  1825 
of  that  remarkable  missionary,  Mr.  J.  C.  Moritz,  whom  the 
Emperor  Alexander  I.  of  Russia  was  the  first  to  discover 
and  to  employ  in  his  own  dominions,  t  Moritz  laboured  at 
Hamburg  for  the  Society  from  1825  to  1827.  • 

*  See  page  9.  t  See  page  96. 


CHAPTER    XIII. 

FRANCE,   SWITZERLAND,   SWEDEN,   DENMARK   AND   SPAIN. 


Jews  in  France— Alsace  and  Lorraine — Strasburg — Revs.  J.  J.  Banga  and  P.  J. 
Oster -Metz— Switzerland— Sweden — Denmark — J.  C.  Morttz— Jews  in  Spain— 
Their  "Golden  Age"— Wolff  at  Gibraltar— Rev.  Charles  Neat  and  Dr.  George 
Clarke— Mediterranean  Mission — Dr.  Ewald  at  Lisbon. 

WE    may    comprise    within    the    limits    of  a   single 
chapter  the  early  history  of  the  Society  in  the 
countries   named  above,  of  which  France  is  the 
only  one  where  its  operations  have  been  at  all  extensive  or 
permanent. 

Little  is  known  of  Jews  in  France  until  early  in  the  seventh 
century,  when  severe  laws  were  enacted  against  them  by 
Chilperic,  the  Nero  of  his  day.  Clotaire  II.,  in  615,  and  the 
Council  of  Rheims,  in  627,  added  to  these  restrictions,  whilst 
Dagobert  commanded  the  Jews  to  be  baptized  or  to  leave  the 
kingdom,  an  edict  which  was  generally  evaded.  These  laws 
remained  in  force  during  the  Merovingian  dynasty.  The 
Carlovingian  kings,  Pepin  (752 — 768)  and  Charlemagne  (768 — 
814)  conciliated  and  even  patronized  the  Jews.  The  latter 
employed  a  Jew,  named  Isaac,  to  transact  his  friendly  nego 
tiations  with  the  famous  Caliph  of  Bagdad,  Haroun-al-Rashid. 
The  Jews  enjoyed  even  greater  prosperity  under  Louis  the 
Debonair  (8 14 — 840),  who  remained  deaf  to  Christian  accusa 
tions  against  them,  and  also  under  his  son  and  successor, 
Charles  the  Bald  (840 — 877).  The  remaining  Carlovingian 
monarchs  and  their  successors,  the  Capets,  shewed  them  less 
favour,  but  their  position  was  fairly  endurable,  though  some 
what  precarious,  owing  to  the  different  edicts  promulgated  by 
the  petty  tyrants  by  whom  France  was  then  governed. 
Toward  the  end  of  the  eleventh  century  the  Jews  were 
banished  from  France,  but  subsequently  recalled  by  Philip  I. 
(1060-1108),  and  a  similar  experience  occurred  under  Philip 


1820-29]  JEW'S    IN    FRANCE  135 

Augustus  (1180-1223),  who  expatriated  them  in  1182,  but 
allowed  them  to  return  under  certain  conditions,  one  of  which 
was  the  wearing  of  a  distinctive  mark,  that  of  a  little  wheel 
upon  their  dress.  Louis  VIII.,  or  the  Lion  (1223-1226),  annulled 
all  debts  due  to  the  Jews.  The  long  reign  (1226-1270)  of 
Louis  IX.,  or  St.  Louis  as  he  was  called,  was  a  fearful  period  for 
the  persecuted  people,  who  were  plundered,  banished  and 
recalled.  These  proceedings  were  found  to  pay,  and  were 
twice  resorted  to,  in  two  successive  years,  1 306  and  1 307,  by 
Philip  the  Fair  (1285-1314).  For  the  next  eighty  years  the 
Jews  fared  somewhat  better,  although  the  usual  tactics  were 
periodically  followed,  being  varied  by  pillage  and  massacre. 
In  1394  they  were  banished  by  Charles  VI.,  and  for  nearly 
400  years  but  few  were  to  be  found  in  the  country.  These 
principally  consisted  of  some  Spanish  and  Portuguese  Jews 
in  the  south,  who  had  fled  from  Spain  in  1492,  settling  at 
Avignon  and  Bordeaux.  They  had  become  "  New  Christians," 
accepting  baptism,  but  remaining  secretly  attached  to  their  old 
religion.  These  Jews  obtained  privileges  from  Henry  II.,  and 
subsequently  threw  off  their  disguise. 

The  depth  of  degradation  to  which  the  Jews  had  fallen  is 
revealed  by  the  estimation  in  which  they  were  generally  held. 
When,  in  1787,  at  the  meeting  of  the  Society  of  Arts  and 
Sciences  held  at  Metz,  a  well-wisher  raised  the  question, 
"Is  there  any  way  of  making  the  Jews  of  France  happier 
and  more  useful  ? "  one  answer  was,  "  Transport  the  whole 
of  them  to  the  deserts  of  Guiana."  No  wonder  that  the 
Jews  took  part  in  the  Revolution  of  1789,  which  encouraged 
their  settlement  in  the  country  in  greater  numbers,  by  recog 
nizing  them  as  citizens.  Napoleon  distinctly  favoured  them, 
and  it  was  at  his  instance  that  the  Sanhedrin  met  in  Paris 
in  1806. 

Amongst  famous  French  Jews,  we  may  mention  the  names 
of  Rashi  and  David  Kimchi,  the  well-known  commentators, 
and  of  Cremieux,  Fould  and  Jules  Simon,  the  eminent 
statesmen. 

The  provinces  of  Alsace  and  Lorraine,  to  give  them  the 
names  by  which  they  were  generally  known  through  a  part 


136  S  WITZERLAND  [  1 820 

of  the  nineteenth  century,  at  the  time  of  which  we  are 
writing  belonged  to  France,  but  they  were,  after  the  Franco- 
Prussian  War,  in  1870-1,  restored  to  Germany.  The  pro 
vince  of  Alsace  had  been  wrested  by  France  from  Germany 
in  1697,  and  the  city  of  Strasburg  in  1621. 

The  Jews  of  this  district  principally  consist  of  scattered 
communities,  as  in  the  Rhine  provinces  ;  and,  owing  to  the 
fact  that  they  were  so  long  French  citizens,  they  are  more 
"  advanced  "  than  their  co-religionists  in  the  rest  of  Germany, 
and,  on  the  whole,  better-to-do  as  regards  social  position. 
The  towns  of  Strasburg,  Metz,  Colmar  and  Miilhausen  have, 
at  different  times,  been  centres  of  the  Society's  work  ;  from 
these  its  missionaries  have  visited  many  towns  of  France  and 
Switzerland. 

Strasburg  was  occupied  at  a  very  early  period  in  the  Society's 
existence  ;  the  Rev.  J.  J.  Banga,  who  had  been  trained  in  the 
Society's  Seminary  at  Stanstead,  being  stationed  there  from 
1826  to  1832,  when  weak  health  necessitated  his  removal  to 
Rome.  In  1828  he  had  been  joined  by  the  Rev.  P.  J.  Oster,  and 
both  of  them  used  to  visit  periodically  large  towns  in  France, 
namely,  Paris,  Metz,  Nancy,  Montbeliard,  Lyons,  Besangon, 
Avignon,  Marseilles,  Nismes,  Montpelier, Toulon  and  Toulouse. 
Metz  was  visited  in  1828  by  McCaul,  who  found  Jews  in 
possession  of  Scriptures  and  tracts  which,  received  originally 
from  the  Society,  had  come  into  their  hands  by  circulation 
amongst  the  Jews  themselves. 

We  must  take  a  glimpse  at  Switzerland,  where  Banga 
was  stationed  at  Basle  from  1824  to  1826.  Being  a  native 
of  that  country,  he  took  orders  in  his  own  Church.  His  work 
in  Switzerland,  Eastern  France,  and  Southern  Germany,  was 
of  a  pioneer  character,  for  the  purpose  of  making  enquiries 
into  the  condition  of  the  Jews  in  those  countries.  He  visited 
Wurtemberg,  Tubingen,  Kirchen,  Stuttgart,  Esslingen,  Zurich 
and  Berne.  At  the  last-named  place  he  distributed  New 
Testaments  and  tracts  amongst  the  Jews.  His  enquiries  led 
to  the  establishment,  in  1826,  of  the  mission  at  Strasburg,  as 
being  the  central  city  of  the  district. 


1829]  SWEDEN    AND    DENMARK  137 

Our  first  mention  of  Sweden  and  Norway  must  also  be 
made  during  this  Period.  Jews  have  never  been  very 
numerous  in  those  countries  or  in  Denmark.  The  Jewish 
population  of  Sweden,  which  was  about  1,000  fifty  years  ago, 
has  increased  to  4,550.  The  Jewish  population  of  Denmark,  on 
the  contrary,  has  decreased  from  15,000  to  5000,  within  the 
same  limit  of  time.  This  rather  startling  diminution  in 
numbers  is  probably  owing  to  the  loss  of  the  province  of 
Schleswig-Holstein,  which,  by  the  treaty  of  Gastein,  was 
surrendered  to  Austria  and  Prussia  in  1865,  only  to  become 
part  and  parcel  of  the  latter's  dominions  on  the  defeat  of 
Austria  by  Prussia  in  1866.  Altona,  the  largest  town  in 
Holstein,  contains  a  Jewish  population  of  about  5,000. 
The  reason  why  Norway  is  not  bracketed  with  Sweden  in  this 
narrative  of  Jewish  evangelization  is  owing  to  her  consistently 
inhospitable  attitude  toward  the  Jews,  there  never  having 
been  more  than  a  mere  handful  of  them,  about  thirty  in 
all,  resident  in  that  country  at  any  given  period. 

The  Society's  occupation  of  Sweden  and  Denmark  is 
exclusively  associated  with  the  zealous  and  indefatigable 
labours  of  that  able  missionary,  J.  C.  Moritz.  Born  at 
Bernstein,  in  Pomerania,  in  1786,  of  strict  Jewish  parents,  he 
arrived  in  London  in  1 807,  with  a  letter  of  introduction  to  the 
then  chief  rabbi,  Dr.  Herschell.  Here,  however,  he  became 
acquainted  with  Christianity,  and  was  baptized  in  1809, 
surrendering  his  Jewish  name  of  Moses  Treitel  for  the 
baptismal  name  of  Johann  Christian  Moritz.  In  1811  he 
went  into  business  at  Gothenburg,  and  there  married  a 
Christian  lady  who  proved  a  real  helpmeet  to  her  husband. 
In  1817  the  way  was  opened  for  Moritz  to  labour  amongst 
his  brethren  in  Russia ;  and,  as  already  stated,*  he  was 
employed  for  some  years  by  the  Emperor  of  Russia  in 
evangelistic  work  among  the  Jews  in  his  Empire.  Moritz 
entered  the  service  of  the  Society  in  1825.  Having  spent 
two  years  at  Hamburg,  he  made  in  1827  a  tour  of 

*  Vide  supra,  pp.  96  and  133. 


138  JEWS    IN    SPAIN  [1820 

inspection  and  evangelization  throughout  Denmark  and 
Sweden.  P"ailing  in  his  efforts  to  establish  a  mission  in 
the  former  country,  owing  to  the  withholding  of  the  requisite 
royal  permission,  he  devoted  his  attention  to  the  latter 
and  principally  to  the  important  seaport  of  Gothenburg. 
There  he  visited  nearly  all  the  Jewish  families,  distributing 
nearly  300  tracts  amongst  them.  In  a  similar  manner  he 
testified  in  other  towns,  from  house  to  house,  that  Jesus 
is  the  Christ.  In  this  way  much  good  itinerant  work  was 
done.  On  leaving  the  Rhine  provinces  of  Germany,  where 
he  resided  from  1828  to  1832,  Moritz  again  visited  Sweden,  in 
1833  and  1834. 

The  last  countries  to  be  treated  of  within  this  Period  are 
Spain  and  Portugal,  where  the  Jewish  population  is  very  scanty. 
The  traditional  accounts  of  settlements  of  Jews  in  Spain,  in 
the  time  of  Nebuchadnezzar,  and  in  the  still  earlier  time  of 
Solomon,  may  not  be  dismissed  as  altogether  fabulous,  and 
unworthy  of  credence.  Later  on,  Jews  probably  followed  the 
conquest  of  Spain  by  Rome,  as  in  other  countries  which 
came  under  its  imperial  sway.  In  no  country  in  the  world 
has  the  lot  of  the  Jews  been  more  unequal.  Prosperity  and 
peace  at  one  time,  misery  and  woe  at  another,  have  been 
their  experience.  The  Council  of  Elvira,  A.D.  299,  passed 
some  restrictive  laws  against  the  descendants  of  Israel,  even 
then  numerous  in  Spain.  Reccared,  and  other  Gothic  kings, 
further  curtailed  their  privileges,  and  diminished  their  pros 
perity,  and  it  is  said  that  90,000  submitted  to  baptism  in  the 
reign  of  Sisebut  (612-617),  in  order  to  retain  their  privileges. 
The  Council  of  Toledo,  held  in  633,  condemned  this  pro 
ceeding,  but  declared  that  they  must  remain  Christians.  The 
remaining  Gothic  monarchs  either  patronized  or  persecuted, 
banished  or  recalled  them,  as  caprice  dictated,  until  their 
kingdom  was  conquered  by  the  Saracens,  at  the  battle  of 
Xeres  in  711. 

During  the  dominion  of  the  Saracens  and  the  Moors  (711- 
1050),  the  Jews  enjoyed  a  "golden  age,"  and  Spain  was  called  by 
them  "  an  earthly  paradise  "  and  "  a  garden  of  Eden,"  and  was 


1829]  MARRANOS  139 

to  them  a  second  Canaan.  They  enjoyed  great  power,  and  even 
grandeur,  and  distinguished  themselves  in  every  branch 
of  learning,  science,  art  and  literature.  The  famous  schools 
and  rabbis  of  these  Sephardic  Jews  were  held  in  high  repute 
throughout  the  world.  On  the  decay,  in  the  eleventh  century, 
of  the  Babylonian  schools,  the  centre  of  Jewish  learning  was 
shifted  from  the  East  to  the  West.  Cordova,  Barcelona, 
Toledo,  Seville,  Saragossa,  and  Lisbon  became  as  famous  as 
Babylon  had  been  for  its  "  schools  of  the  prophets."  Their 
mantle,  and  the  title  of  Prince  of  the  Captivity,  descended 
upon  their  successors  in  Spain.  A  few  celebrities  only  can  be 
mentioned  here :  Rabbis  Moses,  Samuel  Cophni  Haccohen, 
Joseph  ben  Samuel  Hallevi,  Isaac  ben  Jacob  Alphesi,  Isaac 
ben  Baruch,  Isaac  ben  Moses,  Isaac  ben  Giath,  Isaac  ben 
Reuben,  Moses  ben  Nachman,  Aben  Megas,  Ibn  Ezra,  and 
Maimonides,  of  Cordova ;  Rabbis  Samuel,  and  Judah  ben 
Levi,  of  Barcelona ;  Rabbis  Moses  Micozzi,  and  Asher  of 
Toledo,  were  one  and  all  distinguished  as  writers,  commen 
tators,  Talmudists,  poets  or  philosophers.  Then  there  were 
Zacuto,  the  astronomer,  and  Don  Isaac  Abarbanel,  the 
celebrated  author  and  counsellor  of  kings. 

A  change  came  over  the  fortunes  of  the  race  soon  after  the 
re-ascendency  of  Christianity  in  the  Peninsula.  The  Catholic 
kings  of  Spain,  indeed,  at  first  favoured  the  Jews,  but  after 
the  death  of  Pedro  the  Cruel  in  1369,  they  regarded 
them  as  heretics  and  subjects  for  forced  conversion.  Mas 
sacres  took  place  at  Seville  and  Barcelona  in  1391.  With  the 
revival  of  the  Inquisition — the  New  Inquisition,  as  it  was 
called — under  Ferdinand  and  Isabella  (1483),  their  position 
became  unbearable.  In  order  to  escape  penalties,  thousands 
of  Jews  embraced  Christianity  during  this  period.  These 
converts  were  called  "  Marranos."  *  The  great  majority,  how 
ever,  remained  steadfast  to  their  ancestral  faith,  and  in  1492 
suffered  banishment  to  the  number  of  300,000.  The  refugees 
fled  to  North  Africa,  Italy,  Turkey,  and  Palestine,  and, 

*  A  common  derivation  is  from  Maran-atha  (i  Cor.  xvi.  22),  but  it  is  said  to 
mean  "  dirty"  in  Spanish.  The  appellation  is  occasionally  spelt  "  Marano,"  and 
also  "  Maranno." 


140  MEDITERRANEAN    MISSION  [1820-29 

Graetz  says*  that  not  till  1868  did  Spain  again  open  her 
doors  to  the  ancient  race. 

Wolff,  as  we  have  seen,f  visited  Gibraltar  in  1821  on 
his  way  to  the  Orient.  In  1823  the  Rev.  Charles 
Neat,  accompanied  by  Dr.  George  Clarke  the  first  medical 
missionary  of  the  Society,  visited  the  same  place,  calling 
upon  the  Jews  in  their  houses  and  synagogues,  and 
receiving  much  encouragement  in  their  work,  both  in 
public  and  private.  They  and  their  successors  continued  their 
labours  either  here  or  at  other  cities  on  the  Mediterranean  till 
1829,  and  the  group  of  temporary  stations  was  called  the 
"  Mediterranean  mission." 

In  1841  Dr.  Ewald  visited  the  Jews  in  Lisbon,  and  found 
that,  in  addition  to  those  who  attended  the  synagogue  in  the 
city,  there  were  many  crypto-Jews,  who,  while  conforming  to 
the  Roman  Catholic  worship,  secretly  kept  the  Jewish  feasts. 

We  have  now  reached  the  close  of  this  Period.  The 
operations  of  the  Society  were  still  in  their  infancy,  and  its 
missionaries  were  only  thirty-six  in  number. 


*  History  of  the  Jews,  vol.  iv.  p.  409. 
t  See  page  102. 


fourth 

183O— 184O. 

CLOSING  YEARS    OF     THE    FIRST 
GENERATION. 


ISfyt  fathers  fell  asleep. 

2  ST.  PETER  in.  4. 

.ploses  JHp  serbant  is  tieatt ;  note  therefore  arise,  go  ober  ti)is  3orBan, 
tijou,  anB  all  tljis  people,  unto  tl)c  lana  fcofjic!)  3)  tto  gibe  to  tljem,  eben  to  tlje 
cfjilttren  of  Bfsrael. 

JOSHUA  i.  2. 


FOURTH  PERIOD,  1830—1840. 
CLOSING  YEARS  OF  THE  FIRST  GENERATION. 


CHAPTER  XIV. 

THE   HOME   PERSONNEL  OF  THE   SOCIETY. 


Notable  years  in  the  history  of  England— The  Society's  youth— Obstacles 
and  encouragements— Total  Jewish  population— Circulation  of  the  Scriptures- 
Hebrew  Christian  congregations— A  wise  resolve  —  Monthly  Intelligence— Jc-wisk 
Intelligence — Patrons  and  Vice-Patrons—John  Labouchere,  Treasurer— Committee 
and  Trustees— Society's  Bankers  —  Death  of  Basil  Woodd  and  C.  S.  Hawtrey— 
Secretariat  —  Death  of  William  Wilberforce,  Isaac  Saunders,  Charles  Simeon, 
and  Lewis  Way  —  Literary  activity— Old  Testament  in  Yiddish— New  Testament 
In  Hebrew— Liturgy  in  Hebrew— Its  use  at  various  stations  of  the  Society- 
Reopening  of  Seminary— Anniversary  Sermons  and  Meetings— Exeter  Hall- 
Annual  Breakfast— Speech  by  Wolff— Circumstances  attending  his  severance  from 
the  Society— Other  important  speeches. 

THE  eleven  years  contained  in  this  Period  were  indeed 
notable  ones  in  the  history  of  our  country.  It  had 
only  just  recovered  from  the  excitement  roused  by  the 
Catholic  Emancipation  Act,  a  question  which  had  split  up 
the  various  parties  in  the  Church  from  1827  to  1829,  when  it 
was  thrown  into  greater  agitation  by  the  Reform  Bill  of  1831. 
Then  came  the  Oxford,  or  Tractarian,  movement,  in  1833.  In 
1837  commenced  the  long  and  happy  reign  of  Queen  Victoria. 
In  the  year  1830  the  Society  may  be  said  to  have  left  the 
period  of  infancy  behind,  and  to  have  entered  upon  its 
youthful  stage.  By  that  time  "  a  great  door  and 
effectual "  had  been  opened  to  the  labours  of  its  missionary 
servants,  in  spite  of  there  being  "  many  adversaries."  The 
enemies  of  truth  had  not  been  inactive,  as  they  never  are,  and 
many  hindrances  had  been  incurred.  Obstacles,  however,  are 
made  to  be  overcome  ;  and  with  all  its  difficulties,  the  Society 
had  much  to  induce  it  to  press  forward.  Whilst  Christians  at 
home  were  becoming  more  and  more  alive  to  their  obligations 
to  obey  the  Lord's  command,  and  to  follow  His  example  in 


144  HOME    PERSONNEL  [1830 

preaching  to  the  lost  sheep  of  the  house  of  Israel,  the  protection 
of  foreign  governments,  desirous  of  promoting  Christianity 
amongst  the  Jews,  afforded  real  and  peculiar  encouragement. 

There  were  at  this  time  six  millions  of  Jews  in  the  world. 
The  Society  had  found  them  in  great  ignorance  and  moral 
degradation,  the  result  of  long  ages  of  neglect,  scorn,  and 
persecution,  having  but  little  knowledge  of  the  Old  Testament, 
and  none  whatever  of  the  New.  During  the  twenty  years  of 
the  Society's  existence  there  had  been  a  great  increase  of 
Scriptural  knowledge  amongst  them. 

The  Society  had  been  the  means  of  introducing  even  the 
Old  Testament  into  a  great  many  Jewish  schools,  where  pre 
viously  only  the  Talmud  had  been  read.  Thousands  of  Jews 
had  heard  the  Gospel  for  the  first  time,  and  become  acquainted 
with  the  doctrines  of  Christianity.  A  spirit  of  enquiry  was 
widely  diffused,  and,  in  spite  of  opposition  and  disappoint 
ments,  many  of  the  children  of  Israel  had  been  turned  to  the 
Lord  their  God.  Small  Hebrew  Christian  congregations  were 
collecting  in  various  places — London,  Amsterdam,  Berlin  and 
Warsaw.  In  other  towns  there  were  smaller  parties  of  Christian 
believers,  several  of  whom  were  clergymen  and  missionaries, 
preaching  the  Gospel  to  their  brethren.  In  almost  every 
important  town  on  the  Continent  there  were  illustrations  of 
the  truth  of  the  Apostolic  declaration  "  at  this  present  time 
also,  there  is  a  remnant  according  to  the  election  of  grace." 

With  these  great  encouragements,  and  an  increase  of  £2,000 
in  the  Income  for  1830-31,  the  Society  pursued  its  way, 
strengthening  existing  work  where  experience  shewed  this 
could  be  done,  and  entering  upon  new  ground,  as  opportunities 
offered  and  means  allowed.  In  this  latter  respect  we  cannot 
forbear  quoting  a  laudable  decision  and  wise  resolution  of 
the  Committee,  which,  if  it  'only  could  be  followed  in  the 
present  day,  would  obviate  many  an  anxious  care  on  the  part 
of  religious  bodies  : 

Not  to  conduct  the  financial  affairs  of  your  Society  on  any  other  principle  than 
that  of  circumscribing  the  expenditure  of  each  month  by  the  sum  at  that  time 
actually  in  your  treasurer's  hands. 

In  the  month  of  January   1830,  a  new  magazine  of  eight 


1 840]  TRUSTEES    AND    BANKERS  145 

pages  was  commenced,  entitled  Monthly  Intelligence,  for 
gratuitous  circulation,  which  was  changed  to  Jewish  Intelligence 
in  1835.  The  issue  of  The  Jewish  Expositor  was  continued 
by  a  separate  editor,  the  Rev.  Thomas  Boys,  tutor  at  the 
Seminary,  at  his  own  risk  and  responsibility,  but  only  till 
June  1831,  when  it  ceased,  apparently  owing  to  lack  of 
funds.  The  Jewish  Records  also  were  continued  throughout 
the  Period. 

With  regard  to  the  personnel  of  the  Society  during  the 
same  time.  Lord  (formerly  Admiral)  de  Saumarez  became 
a  Vice-Patron  in  1832 ;  the  Marquis  of  Westminster  in 
1834,  and  Lord  Ashley,  afterward  seventh  Earl  of  Shaftes- 
bury,  in  the  next  year.  On  the  death  in  1837  of  the  Bishop 
of  Salisbury  (Dr.  Burgess),  the  Bishop  of  Ripon  (Dr.  Longley), 
who  was  afterward  Bishop  of  Durham,  Archbishop  of  York 
and  of  Canterbury  successively,  became  Patron.  The  prominent 
new  lay  members  of  Committee  during  the  Period  were  Captain 
Bazalgette,  Captain  Hope,  C.B.,  Major  Sotheby,  W.  Wynne 
Willson,  J.  B.  Hyndman,  Colonel  Jourdan,  and  John  Spurling. 
Prominent  clerical  members  were  but  few,  the  Revs.  A. 
Brandram  (Secretary  to  the  British  and  Foreign  Bible 
Society),  and  J.  Pratt,  Junior,  only  needing  mention.  Sir 
George  Rose,  Sir  Robert  Inglis,  Thomas  Pell  Platt,  and 
John  Labouchere  were  added  to  the  Trustees,  vice  Messrs. 
Thomas  Babington,  Basil  Woodd,  Simeon,  Hawtrey,  and 
King  deceased.  The  last  named  had  held  the  office  of 
chapel  warden  since  its  opening.  A.  Frampton,  M.D., 
became  Honorary  Physician  in  1831. 

In  the  same  year  John  Labouchere,  M.P.,  a  member  of 
the  firm  of  Williams  Deacon  and  Co.,  and  the  father  of  Mr. 
Henry  Labouchere,  the  well-known  proprietor  of  Truth,  was 
elected  Treasurer,  in  place  of  Sir  Robert  Inglis  who  resigned, 
and  was  appointed  a  Vice-President.  Originally  the  Society 
had  accounts  at  various  banks.  The  Report  for  1814  gives  a 
list  of  nine  in  London  alone.  These  were  gradually  reduced 
to  two;  namely,  Smith,  Payne  and  Smiths  of  George  Street  and 
Hoares  of  Fleet  Street.  In  1831  Williams  Deacon  and  Co.  were 
added.  The  next  year  Smith,  Payne  and  Smiths  were  given  up, 

L 


146  HOME    PERSONNEL  [1830 

and  for  many  years  accounts  were  kept  at  the  other  two  banks. 
In  1859  Williams  Deacon  &  Co.  became  the  sole  Bankers  of 
the  Society.  W.  Grane  became  Honorary  Solicitor  in  1833. 

During  the  eleven  years  under  review  some  of  the  fathers 
of  the  Society  fell  asleep.  In  1831  a  twofold  loss  was  sus 
tained  by  the  death  of  two  most  devoted  supporters,  Basil 
Woodd,  and  Hawtrey.  The  former  was  incumbent  of  Bentinck 
Chapel,  Marylebone,  for  many  years,  and  then  rector  of 
Drayton-Beauchamp,  Bucks.  He  was  Honorary  Secretary 
from  1815  to  1827,  and  in  1828  was  elected  one  of  the 
four  original  Life  Governors.  He  spoke  at  two  of  the  Society's 
Annual  Meetings,  in  1815  and  in  1817,  and  preached  one  of  the 
Anniversary  Sermons  in  the  latter  year.  He  was  thus  one 
of  the  very  early  friends  of  the  cause,  to  which  he  had  firmly 
adhered  in  its  most  depressed  condition  and  in  its  perplexing 
difficulties.  He  also  rendered  most  efficient  help  in  raising 
funds.  He  was  the  author  of  Brief  Expositions  of  the  Church 
Catechism,  which  ran  through  46  editions,  and  a  Tractate  oti 
Confirmation^  which  reached  36  editions. 

His  former  colleague,  Charles  S.  Hawtrey,  previously  vicar 
of  Whitstone,  Monmouth,  followed  him  within  three  months, 
on  July  I7th,  just  after  the  Anniversary  in  which  he  had  taken 
an  active  part.  He  was  closely  connected  with  the  Society  from 
1 8 14  to  1831;  as  Honorary  Secretary  till  1824,  and  afterward 
till  his  death  as  salaried  Secretary,  and  Chaplain  during  the 
whole  period.  He  was  a  true  servant  of  God,  one  in  whose 
character  great  simplicity  and  energy  were  united,  and  his 
labours  in  the  Jewish  cause  were  most  abundant.  His  funeral 
sermon  was  preached  in  the  Episcopal  Chapel  by  Simeon, 
from  St.  John  xii.  26. 

Hawtrey  was  succeeded,  in  1832,  after  the  post  had  been 
offered  to  and  declined  by  the  Rev.  Dr.  Marsh,  by  the  Rev. 
J.  B.  Cartwright,  who  now  combined  the  duties  of  the 
chaplaincy  with  those  of  secretary.  In  the  same  year  the 
Rev.  W.  Curling  was  appointed  "  Home  Secretary,"  and 
the  Rev.  Robert  Shaw  took  the  place  of  the  Rev.  T.  Mortimer, 
as  "Visitor  of  Associations."  He  was  succeeded  in  1836 
by  the  Rev.  John  Davis,  whose  exact  office  was  "  Cor- 


1840]  WILLIAM     IVILBERFORCE  147 

responding  and  Travelling  Home  Secretary."  Davis  was 
followed,  in  1837,  by  the  Rev.  James  Jubilee  Reynolds.  In 
1833  Joseph  Gibbs  Barker  retired  from  the  Lay  Secre 
taryship,  which  fell  into  abeyance  till  1849,  and  William 
Crickmer,  who  had  served  nine  years  as  a  clerk  in  the  office, 
was  appointed  Accountant. 

The  death  of  William  Wilberforce  in  1833,  at  the  age  of 
74,  was  a  universal  loss.  He  was  one  of  the  most  loving  and 
prominent  personages  of  his  day.  It  speaks  volumes  for  the 
character  of  the  Society's  work  that  it  could  command  from 
such  a  man,  affection,  patronage,  time,  and  advocacy,  all  of 
which  he  ungrudingly  bestowed  upon  it  from  its  foundation. 
He  spoke  no  less  than  eight  times  at  its  Annual  Meetings. 
He  had  what  his  detractors  called  a  "  religious  facetiousness," 
which  descended  in  a  double  portion  to  his  son  Samuel  ;  and, 
according  to  Sir  James  Stephen,  whose  father  was  one  of  the 
"  Clapham  sect,"  Wilberforce  was  "  the  Agamemnon  of  the 
host,"  and  "  the  very  sun  of  the  Claphamic  system," 

consuming  his  existence  in  labouring  for  the  Church,  for  the  State,  and  for 
mankind,  such  as  no  other  man  in  that  age,  and  such  as  no  private  man  of  any 
age  of  his  country's  annals,  had  at  once  the  genius  and  the  will  to  render.* 

By  the  death  in  1835  of  the  Rev.  Isaac  Saunders,  rector 
of  St.  Anne's,  Blackfriars,  was  lost  another  faithful  and 
affectionate  friend,  who  became  closely  attached  to  the  Society 
on  its  reconstruction,  and  gave  his  church  for  the  annual 
sermon  the  next  year,  and  on  two  subsequent  occasions.  He 
was  an  efficient  advocate  of  the  cause  in  many  different  parts 
of  the  country  in  the  days  when  the  Society  totally  depended 
upon  honorary  deputations. 

The  death  of  Charles  Simeon  on  November  I3th,  1836,  at 
the  age  of  seventy  years,  was  a  great  and  irreparable  loss.  He 
had  watched  over  the  Society  with  fatherly  interest  almost 
from  its  very  commencement,  and  been  present  and  spoken 
at  every  Anniversary  from  1813  to  1830,  except  that  of  1823. 
He  spoke  again  in  1832,  and  for  the  last  time  in  1835  ;  in  all, 
nineteen  times  !  Yet  such  was  his  humility,  that  on  the  last 

*  Essays  in  Ecclesiastical  Biography,  vol.  ii.  p.  194- 
L  2 


148  HOME    PERSONNEL  [1830 

occasion  he  said,  "  Though  I  have  studied  the  subject  of  the 
Jewish  question  for  many  years,  and  written  upon  it  not  a 
little,  I  have  never  understood  it  until  within  the  last  few 
months."  He  preached  one  of  the  Annual  Sermons  in  1811, 
and  again  in  1818.  It  does  not  come  within  our  province  to 
speak  of  his  wonderful  services  to  the  Church  at  large,  as 
preacher,  divine,  author  and  founder  of  the  Simeon  Trust,  all 
of  which  services  can  never  be  forgotten.  Dr.  Overton  says 
that  he  was  a  most  enthusiastic  Churchman,  and  had  a 
uniform  respect  for  Episcopal  authority.  Some  of  his  followers 
were  dissatisfied  with  his  strict  churchmanship,  and  it  was 
said  that  he  was  "  more  of  a  Churchman  than  a  Gospel-man'"  * 
His  friend,  Dr.  Dealtry,  called  him  the  "  Luther  of 
Cambridge  ; "  and  Sir  James  Stephen,  "  St.  Charles  of 
Cambridge."  Lord  Macaulay  said  that  "  his  real  sway 
over  the  Church  was  far  greater  than  that  of  any  Primate."  f 
No  one  ever  felt  a  warmer  and  more  spiritual  concern  for  the 
welfare  of  the  Jewish  people,  or  took  a  more  prominent  part 
in  supporting  the  Society's  work.  The  very  frequent  mention 
of  it  in  his  correspondence,  from  1813  to  1836,  shews  how 
greatly  it  entered  into  his  labours.  To  the  Society,  said  Bishop 
Wilson  of  Calcutta,  in  his  Recollections  of  Simeon,  he  was 
"  pre-eminently  attached.  In  truth,  he  was  almost  from  the 
commencement  the  chief  stay  of  that  great  cause."  \  Bishop 
Moule  says  in  his  monograph  that  "  the  conversion  of  the 
Jews  was  perhaps  the  warmest  interest  of  his  life."§  The 
great  weight  of  his  name,  and  his  zealous  and  able  advocacy, 
at  all  times  freely  given,  advanced  the  cause  in  these  early  days 
beyond  expression.  At  the  laying  of  the  foundation  stone  of 
the  Episcopal  Jews'  Chapel,  in  1813,  he  gave  a  donation  of 
two  hundred  guineas.  His  liberality  indeed  was  munificent 
and  princely,  on  one  occasion  to  the  extent  of  ;£i,ooo.  He 


*  Recollections  of  the  Conversation  Parties  of  the  2\ev.  C.  Simeon,  by  Abner  W. 
Brown,  Introduction,  p.  n. 

t  Trevelyan,  Life  of  Lord  Macaulay,  vol.  i.  p.  67. 
I  Cams,  Life  of  Simeon,  p.  844. 
§  Charles  Simeon,  p.  122. 


1840]  CHARLES    SIMEON  149 

also  contributed  to  the  temporal  necessities  of  enquiring  and 
Christian  Israelites,  and  was  a  warm  supporter  of  the  Operative 
Jewish  Converts'  Institution.  In  all  the  difficulties  of  the 
Society  he  continued  its  warm  and  indefatigable  friend  ;  he 
helped  to  raise  it,  as  we  have  seen,  from  the  "  Slough  of  Des 
pond"  into  which  it  fell  in  its  unsectarian  period ;  and,  in  1815, 
when  its  management  was  vested  altogether  in  the  hands  of 
members  of  the  Church  of  England,  he  became  one  of  its  most 
zealous  and  laborious  champions.  He  ungrudgingly  gave  his 
services  as  travelling  deputation  here,  there,  and  everywhere. 
No  obstacles  deterred  him,  no  difficulties  frightened  him,  no 
disappointments  cooled  his  ardour,  because  he  firmly  believed 
the  cause  was  God's,  and  that  His  commands  ordered 
it,  and  His  blessing  rested  upon  it  and  sanctified  it.  He 
often  contributed  to  the  pages  of  the  Jewish  Expositor, 
frequently  preached  to  Jews  in  London,  and  was  assiduous 
in  his  attendance  at  Committee.  As  a  Fellow  of  King's 
College,  Cambridge,  and  vicar  of  Holy  Trinity  Church, 
he  occupied  a  great  position,  and  used  his  influence  to 
induce  the  younger  members  of  the  University  to  study  the 
Jewish  question,  their  growing  interest  in  which  gave  him 
inexpressible  satisfaction.  He  addressed  a  large  assembly 
of  undergraduates  in  1834,  and  spoke  of  the  connexion  of  the 
future  of  Israel  with  the  glory  of  God.  One  of  his  very  last 
acts  was  to  send  a  message  to  them,  taken  down  from  his 
dying  lips,  urging  them  to  continued  and  increased  exertion  in 
the  cause.*  "  As  a  man  and  a  Christian,"  said  Bishop  Wilson, 
"  he  eminently  lived  to  the  glory,  and  died  in  the  peace  of 
Christ  his  Lord."  "  Perhaps  the  English  Church,"  says  Bishop 
Moule,  "  never  had  a  more  loving  and  devoted  son  and 
servant."  f  The  fact  that  he  remained  a  bachelor  doubtless 
tended  to  his  great  usefulness  amongst  Cambridge  men. 
"  I  have  felt  it,"  he  said  to  Robert  Noble  the  C.M.S.  mission 
ary,  who  eschewed  marriage  after  his  example,  "a  great 
sacrifice,  but  I  have  never  regretted  it ;  and  if,  to  be  more 

*  Jewish  Intelligence,  1836,  p.  309.  . 

t  Charles  Simeon,  p.  107.     See  also  Balleine,  History  of  the  Evangelical  Party, 
pp.  128-131. 


150  HOME    PERSONNEL  [1830 

useful  as  a  missionary,  you  determine  on  a  life  of  celibacy, 
God  can  and  will  support  you,  and  you  will  be  blessed  in 
the  deed."  Thus  it  had  been  with  Simeon. 

One  more  death,  even  more  disastrous  to  the  Society  than 
that    of    Simeon    has    to    be   recorded   within    the    Period, 
namely  that   of  the  Rev.    Lewis  Way,  which   occurred    on 
January  23rd,    1840.     He  was   the   best  earthly  friend,  out 
of  many  good  friends,  whom  Almighty  God  has  vouchsafed 
to  the  Society  during  its  hundred  years.     One  cannot  doubt 
that    he   was   a   special    deliverer   raised  up  to  extricate  it 
from    an    unsatisfactory  impasse,  and  to  establish  it  upon   a 
sound    and    permanent   basis.      Through   him    the    Jewish 
missionary  cause  was  confided  to  members  of  the  Church  of 
England.      By  his    means    the    Bishops    of   Salisbury,    and 
Lichfield  and  Coventry,  accepted  the  office  of  Patrons.  At  his 
summons  it  was  that  Sir  Thomas  Baring  came  forward,  in  a 
time  of  peril  and  difficulty,  to  place  himself  at  the  helm.     The 
Society's  chapel  and  schools   were,  as  long  as  they  stood,  a 
monument   of  his    liberality.     He  was   the  honoured  agent 
in    opening   the    heart  of  the    Emperor  of  Russia  to  regard 
with  favour  the  aims  of  the  Society,  and   in  directing  to  it 
the  attention  of  Chevalier  Bunsen,  who  subsequently  moved 
the    King    of    Prussia    to    countenance    its   efforts   and  to 
establish  a  kindred  Society  in  his  dominions.   Way's  personal 
labours,  as  we  have  already  seen,  prepared  the  field  in  Holland, 
Prussia,  Poland,  France,  Italy,  and  Palestine,  and  those  who 
followed  him  bore  testimony  to  the  impression  which  his  love, 
liberality,  and  faith,  had  made  upon  the  Jewish  mind.    He  was 
the  firsr  in  modern  times  to  convince  the  Jews  that  a  Christian 
can    really   love   them.     By   him   also  the   attention   of  the 
assembled  Sovereigns  at  Aix-la-Chapelle  was  directed  to  the 
state  of  the  Jewish  people,  and  in  consequence  of  his  represen 
tations    a  protocol    was   then   agreed    to    by  their  Ministers, 
promising   a   further  consideration   of  their  condition.     His 
journeys  and  labours  throughout  England  and   Ireland  were 
most  extensive,  and  it  is  not  too  much  to  say  that  through 
them  the  first  great  impulse  was  given  to  the  Jewish  missionary 
cause.      At  his  own  expense  he  collected  the  Society's  library 


THE   REV.  LEWIS  WAY- 


1840]  LEWIS     WAY  151 

of  Hebrew  and  Rabbinical  literature.  In  a  \vord,  God  raised 
him  up  for  this  great  work,  and  furnished  him  with  all 
the  talents  which  it  required — learning,  genius,  wealth,  fervent 
piety,  and  a  heart  overflowing  with  love  for  His  ancient 
people. 

The  providential  circumstances  under  which  Lewis  Way 
was  led  to  take  an  interest  in  the  Society  were  of  a  strange  and 
romantic  character,  and  the  following  account  of  them  was 
furnished  by  a  member  of  his  family.  Two  friends,  himself  and 
another,  were  riding  one  day,  in  the  winter  of  1811,  from 
Exmouth  to  Exeter,  when  their  attention  was  called  to  a  group 
of  oaks.  They  were  told  that  a  Miss  Jane  Parminter,  who 
had  lately  died,  was  so  deeply  interested  in  the  welfare  of  the 
Jews  that  she  left  a  clause  in  her  will  that  those  trees  should 
not  be  cut  down  until  the  Jews  had  returned  to  their  own 
land.  -  This  striking  story  about  the  "  Oaks  of  a  la  Ronde,"  as 
they  were  called,  so  impressed  Way,  that  an  interest  and 
spiritual  concern  for  the  salvation  of  Israel  at  once  sprang  up 
in  his  heart.  He  made  enquiries  whether  any  Christians  had 
ever  done  anything  in  this  direction,  heard  of  the  London 
Jews'  Society,  which  was  then  struggling  along,  and  at  once 
came  to  its  rescue  in  the  princely  way  already  recorded. 

The  fact,  which  transpired  many  years  later,*  that  no  such 
clause  as  that  to  which  Way's  notice  was  called  existed  in 
Jane  Parminter's  will,  does  not  invalidate  the  other  fact,  that 
his  love  for  the  Jews  was  the  result  of  what  he  heard,  even 
though  it  was  but  a  pious  fiction. 

His  death  very  naturally  formed  a  leading  topic  at  the 
next  annual  meeting,  when  Dr.  Marsh  spoke  of  the  bril 
liancy  of  his  imagination,  the  soundness  of  his  learning,  his 
retentive  memory,  his  sincerity  in  religion,  the  fervency  of 
his  zeal  in  this  particular  cause,  and  his  general  benevolence. 

Elliott,  of  Brighton,  said  that  Way,  "with  the  Rev.  Charles 
Simeon,  was  the  greatest  friend  the  Society  had  ever  had.': 

This  Period  was  signalized  by  great  literary  activity.  In 
1 830  the  translation  of  the  Old  Testament  into  Judaic-Polish 

*  See  page  416. 


152  HOME    PERSONNEL  [1830 

was  completed.  It  had  been  commenced  in  Warsaw  by 
McCaul,  who  was  assisted  by  missionaries  and  converts.* 

In  September  1838,  a  revised  edition  of  the  New  Testament 
in  Hebrew,  undertaken  by  the  Society's  missionaries,  McCaul, 
Reichardt,  and  Alexander,  assisted  by  Hoga,  saw  the  light. 
The  profound  learning  and  scholarship  of  the  translators,  their 
vast  experience  and  close  acquaintance  with  Jewish  modes 
of  thought,  life,  and  ways,  rendered  them  the  most  fitting  men 
that  could  have  been  found  for  such  a  work.  It  is  no  wonder 
that  it  has  maintained  its  position  ever  since  that  time,  and 
even  now,  notwithstanding  the  subsequent  issue  of  Delitzsch's 
and  Salkinson's  versions,  the  Society's  New  Testament  is  still 
recognized  by  competent  Hebrew  scholars,  both  Jewish  and 
Gentile,  as  a  splendid  production.  Jews  often  pay  it  the 
tribute  of  saying,  "  It  is  beautiful !  "  no  doubt  referring  to  the 
pure  and  classical  Hebrew  in  which  it  is  composed.  The 
first  issue  was  in  octavo  size.  A  smaller  and  more  handy 
pocket  edition,  321110.,  was  published  in  1840,  and  a  I2mo. 
edition  in  1852,  through  the  munificence  of  Miss  Jane 
Cook.  A  Syriac  New  Testament  in  Hebrew  characters  was 
completed  in  1837. 

Another  most  important  event  was  the  publication,  in  1837, 
by  the  Society,  of  the  Liturgy  of  the  Church  of  England  in 
Hebrew,  a  copy  of  which  was  presented  to  each  of  the  Arch 
bishops  and  Bishops  of  the  United  Kingdom,  as  well  as  to  other 
learned  divines  and  scholars,  from  whom  were  received  many 
important  testimonies  to  the  accuracy  of  the  translation. 
Missionaries  of  the  Society,  too,  have  testified  again  and  again 
to  the  extreme  usefulness  of  this  Hebrew  version  of  our  Prayer 
Book,  which  has  enabled  services  to  be  held  in  that  language 
in  the  Society's  churches  in  London  and  Jerusalem,  and  has 
been  a  standing  witness  to  the  Jew  of  the  simplicity,  the 
purity,  and  the  Scriptural  character  of  Divine  worship  according 
to  the  rites  of  that  Church  of  which  the  Society's  missionaries 
are  ministers.  This  is  no  small  matter  with  a  people  who 
are  greatly  averse  to  anything  which  savours,  however  slightly, 

*  See  page  99. 


1840]  ENGLISH    LITURGY    IN    HEBREW  153 

of  idolatry.  The  Prayer  Book  of  our  Church  commends 
Christianity,  from  which  they  have  been  repulsed  by  the 
superstitions  of  other  Churches,  as  was  said  at  the  time  of 
publication  : 

Its  deep  and  tender  devotion,  the  evangelical  simplicity  of  its  ritual  will  form  in 
the  mind  of  the  Jew  an  inviting  contrast  to  the  idolatry  and  superstition  of  the 
Latin  and  Eastern  Churches ;  its  enlarged  charity  will  affect  his  heart,  and  its 
Scriptural  character  demand  his  homage.  It  is  surely  a  high  privilege  reserved 
to  our  Church  and  nation  to  plant  the  Cross  on  the  Holy  Hill  of  Zion  ;  to  carry 
back  the  faith  we  once  received  by  the  Apostles  ;  and  uniting,  as  it  were,  the 
history,  the  labours,  and  the  blood  of  the  primitive  and  Protestant  martyrs  "  to 
light  such  a  candle  in  Jerusalem  as  by  God's  blessing  shall  never  be  put  out."  * 

Apart  from  its  public  use,  moreover,  it  has  been  a  guide  to 
private  devotion.  Accustomed  to  a  form  of  prayer  all  their 
lives,  Jews  need  a  substitute  when  they  become  Christians,  and 
this  the  Prayer-Book  offers  them. 

Fortified  by  the  appearance  of  the  Hebrew  Liturgy,  the 
Committee  said  : 

They  hope  to  see  an  effective  Church  of  England  Mission,  and  to  have  a 
regular  Hebrew  Service,  under  the  sanction  of  Episcopal  authority,  established 
in  the  most  important  stations,  t 

And  two  years  later,  in  1839  : 

It  has  been  the  desire  of  your  Committee,  and  is  still  their  persevering 
endeavour,  to  carry  out  their  designs  and  to  establish  their  missions  as  much  as 
possible  in  strict  subordination  to  the  doctrine  and  discipline  of  the  Church  to 
which  they  belong.  As  ministers  or  members  of  that  Church,  your  missionaries, 
whilst  they  abstain  from  all  interference  with  foreign  churches,  incur  less  danger 
of  being  mixed  up  in  the  disputes  which  agitate  them.  The  ministrations  and 
liturgy  of  our  Church  are  peculiarly  suited  to  the  mind  and  habits  of  the  Jews  ; 
and  the  establishment  of  a  regular  Hebrew  Service,  first  in  your  Episcopal 
Chapel  in  London,  subsequently  at  Liverpool,  and  more  recently  at  Jerusalem, 
has  led  your  Committee  to  anticipate  the  period  when  it  can  be  introduced  at  all 
your  chief  missionary  stations.  + 

To  this  end,  and  the  obtaining  of  necessary  missionaries, 
they  reopened  the  Seminary  in  London  in  1840.  An  account 
of  this  institution  is  reserved  for  Chapter  XXIII. 


*  Quarterly  Review,  January  1839. 
t  Ttventy^ninth  Report,  (1837),  p.  62. 
%  Thirty -first  Report  (1839),  p.  38. 


154  HOME    PERSONNEL 

The  eleven  Anniversary  Sermons  during  this  Period  (1830- 
1840)  were  preached  by  the  following  friends  of  Israel:  George 
Hodson  and  J.  Haldane  Stewart,  in  St.  Paul's,  Covent  Garden  ; 
by  William  Jowett,  Fellow  of  St.  John's  College,  Cambridge, 
Alexander  McCaul  and  Edward  Bickersteth,  in  St.  Clement 
Dane's;  and  by  Francis  Goode (afterward  Dean  of  Chichester), 
Hugh  Stowell,  James  Scholefield,  incumbent  of  St.  Michael's, 
Cambridge,  and  Professor  of  Greek  in  the  University,  W.  W. 
Pym,  rector  of  Willian,  Dr.  Thomas  Tattershall,  incumbent  of 
St.  Augustine's,  Liverpool,  and  the  Rev.  Henry  Venn  Elliott, 
incumbent  of  St.  Mary's  Chapel,  Brighton,  and  a  former  curate 
of  Simeon's,  in  the  Episcopal  Jews'  Chapel,  Palestine  Place. 

The  Annual  Meetings  were  held  as  follows  :  in  1830,  in  Free 
masons'  Hall,  presided  over  by  Sir  Thomas  Baring;  from  1831 
to  1839  in  Exeter  Hall,  presided  over  by  Sir  Thomas  Baring 
in  1831,  1832,  1834-7,  ^39  and  1840  ;  in  1833,  by  the  Bishop 
of  Lichfield  and  Coventry ;  and  in  1838  by  Sir  George  Rose. 

Exeter  Hall,  which  was  destined  to  become  so  famous  for 
religious  oratory,  and  to  be  "  the  ark  and  sanctuary  of  the 
Evangelical  party,"*  was  opened  on  March  29th,  1831,  and 
from  that  date  until  1907,  inclusive,  the  Society's  Annual 
Meeting  was  held  there,  that  is,  77  times  in  all.  Mr.  Stock 
tells  the  story  of  the  acquisition  of  this  historic  hall  for  a 
meeting-place  for  religious  and  philanthropic  Societies,  f 

The  following  well-known  Evangelical  leaders  and  others 
were  among  the  speakers  during  the  eleven  years  under 
review  :  Edward  Bickersteth,  rector  of  Watton  (seven  times) ; 
William  Marsh,  and  Hugh  Stowell  (six  times) ;  J.  Haldane 
Stewart  (five  times) ;  Sir  G.  H.  Rose,  J.  W.  Cunningham,  rector 
of  Harrow,  and  Thomas  Grimshawe  (four  times) ;  the  Bishop 
of  Lichfield  and  Coventry,  and  Charles  Simeon  (three  times)  ; 
the  Patron  (Bishop  of  Ripon),  Lord  Ashley  (afterward  Earl 
of  Shaftesbury),  Lord  Bexley,  Lord  Mount-Sandiord,  Francis 
Cunningham,  rector  of  Lowestoft,  C.  J.  Hoare,  Archdeacon 
of  Surrey  and  rector  of  Godstone,  John  Labouchere  and  J.  P. 

*  A  Pocketful  of  Sixpences,  by  G.  W.  E.  Russell,  p.  148. 
t  History  of  the  C.  AL  S.,  vol.  i.  p.  277. 


1840]  EXETER    HALL  155 

Plumptre,  M.P.  (twice).  The  following  spoke  once  in  this  Period : 
Chevalier  Bunsen,  late  Prussian  Ambassador  at  Rome,  the 
Bishops  of  Ohio  and  Vermont,  the  Hon.  and  Rev.  H.  D. 
Erskine,  vicar  of  St.  Martin's,  Leicester,  the  Dean  of  Ardagh, 
Daniel  Wilson,  the  younger,  vicar  of  Islington,  Henry 
Drummond,  Dr.  I.  H.  Merle  D'Aubigne,  the  historian  of  the 
Reformation,  Samuel  Gobat,  C.M.S.  missionary  in  Abys 
sinia,  Gerard  Noel,  W.  Jowett,  C.  J.  Goodhart,  then  minister 
of  St.  Mary's  Episcopal  Chapel,  Reading,  W.  W.  Pym,  H.  V. 
Elliott,  of  Brighton,  Major-General  Latter,  Assaad  Yakoob, 
a  native  of  Syria,  and  Professor  Tholuck,  of  Berlin.  The 
following  missionaries  of  the  Society  also  spoke,  Alexander 
(four  times),  Joseph  Wolff  (twice),  Ayerst,  McCaul,  Nicolayson 
and  Thelwall. 

The  first  mention  of  a  Public  Breakfast  of  the  friends  of 
the  Jewish  cause  occurs  in  the  Jewish  Intelligence  for  April 
1835,  to  be  held  in  Exeter  Hall  on  the  morning  of  the 
Annual  Meeting.  But  as  this  notice  says  "  as  usual,"  it  is 
quite  clear  that  it  was  not  the  first  occasion  of  such  a 
gathering. 

It  was  not  till  1835  that  the  speeches  at  the  Annual 
Meeting  were  reported  verbatim;  and  therefore  we  cannot 
compare  one  year's  utterances  \vith  another.  Those  in  the 
year  in  question  were  extremely  interesting,  not  to  say 
diverting,  owing  to  Wolff's  entrancing  personality. 

Here  we  must  pause  to  give  an  explanation  about  this 
remarkable  man.  He  was  no  longer  in  the  service  of  the 
Society,  not  being  able  to  fetter  himself  by  regulations  in  any 
way,  or  to  consider  himself  as  a  man  under  authority.  The 
circumstances  which  led  to  his  severance  from  the  Society  are 
forcibly  indicative  of  his  eccentric  and  independent  character. 
Owing  to  some  extraordinary  public  letters  which  he  wrote  to 
the  Jews  from  Jerusalem  and  Cyprus,  one  of  which  appeared 
in  the  London  Morning  Herald  of  September  5th,  1829,  he 
was  recalled  home,  in  order  that  he  might  render  a  personal 
explanation  to  the  Committee.  This  he  declined  to  give, 
and  severed  himself  from  the  Society  in  terms  of  Christian 
friendship,  grateful  for  the  benefits  he  had  received.  The 


156  HOME    PERSONNEL  [1830 

Committee    on    January    26th,    1831,   passed    the   following 
resolution  : 

This  Committee  receive  with  much  regret  the  intimation  that  the  Rev.  Joseph 
Wolff  feels  himself  no  longer  able  conscientiously  to  act  in  connexion  with  this 
Society.  No  expressions  contained  in  their  instructions  to  the  missionaries  are 
intended  to  discourage  the  study  of  ^prophecy,  or  the  proclamation  of  its  anti 
cipated  glorious  fulfilment  ;  they  are  intended  as  cautions  only  against  giving 
one  part  of  Scripture  a  prominence  above  others.  The  Committee  would  here 
record  their  sense  of  the  great  services  rendered  by  Mr.  Wolff  in  the  propagation 
of  the  knowledge  of  Christ  among  various  nations,  and  especially  among  his 
brethren  after  the  flesh  ;  and  while  this  Committee  are  unable  any  longer  to  guide 
or  assist  Mr.  Wolff  in  his  journeyings,  they  would  wish  him  God-speed,  and  trust 
that  he  may  be  mercifully  preserved  from  all  perils  and  dangers  in  the  course  of 
his  projected  long  journey,  and  be  enabled  successfully  to  preach  the  unsearch 
able  riches  of  Christ  among  the  tribes  he  is  about  to  visit. 

These  prayers  had  been  answered,  for  Wolff  had  just 
returned  to  England  after  eight  years'  absence  in  many 
Eastern  lands,  namely:  in  Palestine,  Egypt,  Cyprus,  Turkey, 
Greece,  Armenia,  Persia,  Turkestan,  Bokhara,  Balkh,  Cabool, 
Hindostan  and  Cashmere.  At  one  time  he  had  "  sighed  in 
imprisonment  and  slavery  "  at  Bokhara.*  Amongst  the  many 
touches  of  humour  in  his  speech  he  related  how  that  when  at 
Bustan  one  of  the  sons  of  the  King  asked  him  to  give  him 
a  paper  on  the  King  of  England  for  ^10,000  a  year  :  Wolff 
told  him  he  could  very  easily  give  him  the  paper,  but  he 
doubted  whether  His  Majesty  would  honour  it !  Wolff  inter 
rupted  his  speech  to  sing  to  the  meeting  a  Jewish  chant  which 
he  had  heard  at  Jerusalem. 

A  minute  of  Committee  of  March  24th,  1835,  indicative  of 
a  change  in  the  manners  and  customs  of  the  day,  and  in  the 
ideas  of  conducting  the  meeting,  says  : 

The  Committee  consider  it  inexpedient  that  wine  should  be  used  at  the 
Anniversary  meeting,  and  therefore  it  be  not  procured  at  the  next  meeting. 

Wolff  spoke  again  in  1838,  giving  an  account  of  his  travels 
in  Egypt,  Arabia,  Abyssinia,  India,  St.  Helena  and  America. 
By  a  happy  circumstance,  he  met  two  old  friends  on  the 
platform  :  Gobat,  with  whom  he  had  stayed  in  Abyssinia,  and 
Assaad  Yakoob,  whom  he  had  seen  in  Syria.  Gobat  made 

*  See  page  198. 


1840]  MEMORABLE    SPEECHES  157 

a  short  speech  commending  the  case  of  the  Abyssinian  Jews 
to  the  Society,  but  the  time  was  not  yet  ripe  for  com 
mencing  work  in  that  country. 

The  year  1839,  the  last  but  one  of  this  Period,  was  rather  a 
memorable  one  for  its  speeches  ;  the  Patron  of  the  Society,  the 
Bishop  of  Ripon,  spoke  most  encouraging  words  ;  Lord  Ashley 
followed,  speaking  of  the  great  blessing  that  was  to  be  granted 
to  England  in  being  permitted  to  erect  a  church  in  Jerusalem 
for  "  the  true  worship  of  the  Saviour  who  was  there  crucified." 
The  Bishop  of  Vermont  spoke  of  "Happy  England  which 
first  held  out  the  right  hand  of  fellowship  to  the  Jew,  and  first 
strove  to  give  back  the  oracles  of  God  to  His  ancient  people;" 
and  concluded,  "Happy,  happy  England,  '  Esto  perpetual  " 
Chevalier  Bunsen  spoke  of  thousands  of  converts  in  his  own 
country,  and  a  general  movement  of  enquiry  amongst  the 
Jews  of  Germany  and  Poland.  The  Rev.  C.  J.  Goodhart 
made  his  "maiden"  speech  for  the  Society  in  Exeter  Hall,  and 
Sir  George  Rose,  as  an  old  officer  of  the  Society  and  one 
who  had  shared  in  its  labours  for  twenty-two  years,  bore 
testimony  to  its  progress  and  hopeful  prospects,  and  advocated 
the  claims  of  a  special  Fund  for  Temporal  Relief,  which  was 
inaugurated  on  that  day. 

Mr.  Stock  says  that  the  meetings  of  our  Society  "  were  for 
many  years  perhaps  the  most  popular  of  all ;  the  meetings 
being  always  densely  crowded  and  the  greatest  interest  taken 
in  the  Hebrew  school-children  who  sang  on  these  occasions."  * 


History  of  the  C.M.S.,  vol.  i.  p.  153- 


CHAPTER  XV. 

AGGRESSIVE   ERA   IN    THE   HOME   MISSIONS. 


Systematic  work  In  London— J.  C.  Reichardt— Michael  Solomon  Alexander — 
Mission  House  opened— Aldermanbury  Conferences— Old  Paths  and  Dr.  McCaul— 
Aaron  Saul— Services  in  Hebrew  established— Baptisms  and  results— Jews  in 
the  Provinces— Liverpool  as  a  station — H.  S.  Joseph— J.  Q.  Lazarus. 

WE  must  now  turn  to  the  Society's  missionary  work 
at    home   during   this    Period.      Systematic   and 
regular  missionary   efforts  amongst  the  Jews  of 
London  may  be  said  to  have  been  inaugurated  in  1829,  by 
the  Rev.  J.  C.  Reichardt.     Previously  to  his  appointment  the 
work  was  carried  on  in  a  quiet  but  effectual  manner,  as  we 
have    seen,    in    the    mission    chapel    and    schools,   and    by 
distribution  of  publications. 

Now  a  new  impetus  was  to  be  given.  Hitherto  the  contest  had  been,  as  it  were, 
at  long  range,  now  they  were  to  come  to  close  quarters  ;  hitherto  the  Gospel  had 
been  offered,  now  its  blessed  offers  were  to  be  pressed  even  upon  the  unwilling  and 
reluctant.  * 

Reichardt  set  about  visiting  the  Jews  of  London  and 
other  large  towns,  and  gave  lectures  to  Jews  in  a  room  in 
Petticoat  Lane.  He  was  joined  in  1830  by  the  Rev.  Michael 
Solomon  Alexander,  Professor  of  Hebrew  at  King's  College, 
London,  afterward  the  first  Anglican  Bishop  in  Jerusalem,  the 
story  of  whose  conversion  is  related  on  page  208.  The  latter 
lectured  in  Palestine  Place  to  Jews,  who  attended  in  large 
numbers,  as  many  as  fifty  sometimes  remaining  for  the  "  after 
meeting."  A  year  later,  in  1831,  when  Reichardt  was  appointed 
head  of  the  Operative  Jewish  Converts'  Institution,  which 
almost  owed  its  existence  to  his  untiring  efforts,  and  which  was 
removed  to  14,  Palestine  Place,  in  1833,  Alexander  succeeded 
to  the  charge  of  the  mission.  One  of  his  first  acts  was  to  open  a 

*  Halsted,  Our  Missions,  p.  66. 


1830-40]  INFLUENCE     OF    McCAUL  159 

mission  house  in  Palestine  Place.  The  next  year,  1832, 
was  chiefly  notable  for  the  establishment  of  Saturday  Evening 
Conferences  with  Jews,  held  regularly  in  Aldermanbury.  The 
subjects  discussed  by  Christians  and  Jews  were  the 
Messiah,  His  Godhead,  character,  genealogy,  sufferings,  resur 
rection  and  ascension,  and  the  authenticity  and  genuineness 
of  the  New  Testament.  These  Conferences,  which  were  con 
tinued  till  1836,  were  of  signal  service  in  pressing  the  claims 
of  Christianity  ;  and  the  addresses  given  at  them  formed  the 
basis  of  Dr.  McCaul's  famous  and  incomparable  Old  PatJis. 

No  one  ever  rendered  higher  services  to  the  Society  than 
McCaul,  who  was  successful  as  missionary,  as  Principal  of  the 
College,  and  as  a  tract  writer.  His  name  looms  very  large  in 
the  history  of  the  Society.  Of  all  the  men  who  have,  at 
different  times,  left  their  mark  upon  it,  McCaul  stands  in  the 
very  foremost  rank.  Indeed,  he  stands  alone,  or  almost  alone. 
The  only  two  other  men  who  exercised  an  influence  at  all 
approaching  his  in  power,  and  that  in  a  different  capacity, 
were  Lewis  Way,  whose  insight  and  munificence  reformed 
the  Society  in  its  infancy,  and  Charles  Simeon,  who  so 
greatly  aided  him  at  that  juncture.  Each  of  these  three 
fathers  of  the  Society  magnified  his  office  and  made  it  honour 
able  ;  each  exerted  a  magic  influence  in  favour  of  Jewish 
Missions  over  all  with  whom  he  came  into  contact,  and  each, 
in  his  day  and  generation,  was  looked  upon  as  the  recognized 
leader,  we  had  almost  said,  the  actual  embodiment,  of  the 
Society  itself. 

McCaul,  a  distinguished  alumnus  of  Dublin  University, 
was  attracted  to  the  cause  by  Lewis  Way.  From  1821  to  1831 
he  held  the  post  of  missionary  at  Warsaw,  where  he  acquired 
a  thorough  knowledge  of  Hebrew  and  the  Jewish  controversy. 
On  his  transference  to  the  London  mission  he  used  the  know 
ledge  thus  acquired  in  taking  part,  as  already  stated,  in  the 
revision  of  the  Hebrew  New  Testament  and  in  the  preparation 
of  tracts.  The  Old  Paths  was  originally  issued  in  sixty  weekly 
numbers.  They  touch  upon  almost  every  phase  of  Orthodox 
Jewish  creed  and  practice,  and  have  proved  to  be  a  powerful 
onslaught  on  rabbinism.  They  are  learned,  eloquent,  and 


160  AGGRESSIVE    ERA     IN    HOME    MISSIONS  [1830 

forcible,   and  have   been   a   great    missionary  power   in  the 
evangelization  of  the  Jews. 

With  McCaul  at  the  College,  Reichardt  at  the  Operative 
Jewish  Converts'  Institution,  Cartwright  as  Chaplain,  and 
Alexander  as  head  of  the  mission,  the  Society  was  indeed 
well  manned  in  London.  Never  since  that  day  has  the  Society 
had,  in  one  mission  and  at  one  and  the  same  time,  such  a 
brilliant  missionary  quartette,  conspicuous  alike  for  piety, 
learning  and  ability.  And  yet  the  London  mission,  throughout 
its  career,  has  had  the  benefit  of  most  able  and  capable  men. 

In  1835  there  was  established  "The  Episcopal  Jews'  Chapel 
Abrahamic  Society,"  for  visiting  and  relieving  Jewish  converts 
and  enquirers. 

December  i8th,  1836,  was  an  important  day,  when  two 
converts  were  admitted  to  the  priesthood,  the  Rev.  F.  C.  Ewald 
by  the  Bishop  of  London,  and  the  Rev.  H.  S.  Joseph,  subse 
quently  missionary  at  Liverpool,  by  the  Bishop  of  Chester. 

In  1837  a  mission  house  was  opened  in  New  Street,  City, 
in  close  proximity  to  the  Jewish  quarter.  This  served  the 
double  purpose  of  a  depository  for  missionary  publications,  and 
a  resort  for  Jews  desiring  conversation  with  the  missionary. 
Aaron  Saul,  a  convert,  was  in  daily  attendance.  As  a  proof 
of  the  need  which  had  thus  been  met,  it  may  be  stated 
that  as  many  as  10,000  copies  of  single  numbers  of  the  Old 
Paths  were  disposed  of  in  the  very  first  year.  This  fact  shews 
that  a  great  many  Jews  came  into  contact  with  Christianity 
and  its  claims.  The  Home  mission  may  be  said  now  to  have 
firmly  established  its  position  in  the  eyes  of  the  Jews ;  an 
important  success,  rendered  doubly  important  from  the  fact 
that  an  agitation  for  reform  in  synagogue  worship  was  just 
then  splitting  the  Jewish  community  in  twain.  The  Talmud 
had  been  dethroned  from  its  high  pedestal,  and  numbers  no 
longer  regarded  it  as  the  authority.  It  was  claimed  for  the 
Society  that  its  activity  had  had  much  to  do  with  these  dis 
sensions  amongst  the  Je\vs,  who  had  been  taught  by  it  that 
they  must  go  to  the  Holy  Scriptures  if  they  desired  to 
ascertain  the  truth. 

After  the  lapse  of  centuries  Christian  worship  was  again 


1840]  HEBREW    SERVICE    ESTABLISHED  161 

held  in  the  sacred  Hebrew  tongue,  by  the  establishment,  on 
February  5th,  1837,  of  a  regular  Hebrew  Service  in  Palestine 
Place  on  Sunday  afternoon.  The  prayers  were  read  on  that 
day  by  McCaul,  and  the  sermon  preached  by  Alexander 
from  Romans  xi.  14.  Hebrew  Christians  joined  with  Gentile 
Christians  in  worshipping  the  Redeemer  of  Israel  in  the 
language  of  their  forefathers. 

By  the  end  of  this  year,  246  Jews  had  been  baptized  in  the 
Society's  church.  The  results  of  the  London  work  were,  on 
the  whole,  very  encouraging ;  the  weekly  Hebrew  service, 
besides  being  increasingly  attended  by  Jewish  Christians,  drew 
a  small  congregation  of  resident  Jews,  and  also  formed  a 
point  of  attraction  for  foreign  Jews  visiting  the  country. 

There  were  now  in  England  about  30,000  Jews,  of  whom 
nearly  two-thirds  resided  in  London,  and  the  rest  in  the  Pro 
vinces,  but  it  was  some  years  before  the  Society  opened  any 
mission  stations  away  from  the  metropolis,  restricting  its  work 
to  occasional  visits  of  missionaries.  Thus,  we  find  J.  C. 
Reichardt  spending  four  months  of  1830  in  Birmingham, 
Manchester,  and  Liverpool ;  and  in  the  same  year  Alexander 
visited  Plymouth,  Bristol,  and  other  places,  in  order  to 
work  amongst  the  Jews. 

The  importance  of  Liverpool  as  a  Jewish  missionary  centre 
marked  it  out  as  the  first  station  to  be  occupied  in  the  Pro 
vinces,  in  1838.  It  had  then  a  Jewish  population  of  two  or 
three  thousand.  The  work  was  entrusted  to  the  Rev.  H.  S. 
Joseph,  mentioned  above,  minister  of  St.  Simon's  Episcopal 
Chapel,  who  carried  it  on  for  some  years  with  zeal  and  dis 
cretion,  -holding  a  weekly  Hebrew  service,  superintending  the 
work  of  the  dep6t  in  the  charge  of  J.  G.  Lazarus,  another  con 
vert,  and  managing  the  "  Home  for  Enquiring  and  Converted 
Jews."  Joseph  also  visited  many  towns  in  the  north  and  west, 
such  as  Manchester,  Bristol,  Bath,  Birmingham,  and  Leeds. 


M 


CHAPTER  XVI. 

THE    CONTINENTAL    STATIONS. 


Revolutions  of  1830— Poland— Work  Interrupted  and  restored— Nine  missionaries 
at  work— Results— Jews  in  Austria  and  Qalicia— Mission  established  at  Cracow — 
Dr.  Qerlach  —  T.  Hiscock — Bellson  —  Davenport  —  Holland — German  stations  — 
Berlin  and  McCaul— W.  Ayerst— C.  Becker— Frankfort-on-the-Main— Moritz— 
Missionaries  at  Breslau— Moritz,  Neumann  and  Hellmuth— Petri,  O'Neill  and  West 
at  Hamburg— Other  stations  in  Germany — French  Jews  after  the  Revolution— Oster 
at  Marseilles— Jewish  visitors  from  Morocco — Oster  removes  to  Metz— J-  A.  Haus- 
meister — Switzerland  repeatedly  visited— Sweden  also— Testimony  of  Professor 
Tholuck  to  progress  of  Jewish  missions. 

THE  disturbed  state  of  the  Continent  in  the  year  1830, 
with  revolutions  in  Poland    and    France,    and    other 
hindrances,  greatly  affected  the   Society's  work   and 
prospects. 

To  deal  primarily  with  Poland,  as  being  the  most  important 
of  the  European  stations.  The  first  obstacle  encountered  was 
the  placing  of  the  mission,  by  an  Imperial  Edict,  under  the 
jurisdiction  of  the  General  Lutheran  Consistory,  where,  in 
spite  of  the  Committee's  representations,  it  has  since  remained. 
The  second  event  was  the  outbreak,  on  November  29th,  of  the 
Poles  against  the  Russians,  which  necessarily  interfered  with 
the  work,  and  even  placed  the  lives  of  the  missionaries  in 
jeopardy.  By  the  providence  of  God,  all  were  mercifully 
spared  ;  although  Wendt  received  a  bayonet  wound  at  the 
capture  of  Lublin,  to  which  place  he  had  been  appointed 
only  the  year  before.  During  the  siege  of  Warsaw  by  the 
Russians,  the  residence  of  the  missionaries,  being  situated  in 
that  quarter  of  the  city  most  exposed  to  attack,  "rocked 
like  a  vessel  at  sea,"  but  no  damage  was  sustained.  The 
Industrial  Home,  already  mentioned  on  page  99,  was  struck 
by  a  cannon-ball ;  yet,  even  in  this  disastrous  year,  the  work 
prospered,  there  being  eleven  baptisms  at  Warsaw,  and 
four  at  Lublin.  This  latter  city  was  occupied  from 


1830-40]  NINE    MISSIONARIES    IN    POLAND  163 

1829  till  1853,  during  which  period  forty-four  baptisms 
were  registered,  many  of  the  neophytes  holding  good 
positions. 

The  mission  continued  to  prosper,  and  to  find  favour  in 
high  places.  Prince  Paskewitch,  Governor  of  Warsaw,  follow 
ing  the  example  set  by  the  Grand  Duke  Constantine,  took 
great  interest  in  the  work,  and  shewed  it  much  sympathy. 
In  1833  a  Jew  was  baptized  even  in  his  palace.  Further 
encouragement  was  received  in  applications  from  Jewish 
schools  for  Bibles,  the  Society  being  thus  acknowledged 
by  the  Jews  as  a  dispensing  agency  of  the  Word  of  God. 
It  is  impossible  to  chronicle  the  numerous  changes  which 
took  place  in  the  personnel  and  disposition  of  the  staff 
during  the  next  few  years.  In  1832  the  Society  had  no  less 
than  nine  missionaries  in  Poland  ;  namely,  McCaul,  Becker, 
Smith,  Lange,  Wraschitscheck  and  Lawrence  at  Warsaw ;  and 
Wendt,  Hoff,  and  Rosenfeldt  at  Lublin.  In  1834  a  new 
station  was  opened  at  Kielce,  midway  between  Warsaw  and 
Lublin,  and  Wendt  and  Rosenfeldt  were  sent  there.  Sub 
sequently,  Kutno  was  occupied  for  a  short,  and  Kalisch  for  a 
longer,  period.  Whilst  some  of  the  above  named  missionaries 
were  transferred  to  other  stations,  S.  Deutsch,  J.  G. 
Zuckertort  and  J.  C.  H.  West  were  added  to  the  staff  at 
Warsaw.  Within  twenty  years,  that  is  from  1821  to  1840,  as 
many  as  153  Jews  were  baptized  by  the  Society's  missionaries. 
Besides  these,  a  great  number  had  been  baptized  in  the 
Churches  of  the  country,  after  their  attention  had  been  directed 
to  the  Christian  faith  by  books  circulated  by  the  mission 
aries,  or  by  conversations  with  them,  and  some  even  after  a 
course  of  instruction. 

Another  important  result  of  the  labours  of  the  missionaries 
was  to  be  found  in  the  fact  that,  by  their  means,  a  knowledge 
of  the  most  essential  doctrines  of  Christianity  was  widely 
spread  amongst  the  Jews  of  that  country,  which  frequently 
manifested  itself  in  a  milder  disposition  toward  Christianity  ; 
and,  had  it  not  been  for  important  reasons,  particularly  the 
difficulty  of  obtaining  temporal  subsistence  after  baptism, 
which  prevented  many  from  embracing  the  Christian  faith, 

M  2 


164  CONTINENTAL    STATIONS  [1830 

the  number  of  baptisms  would  doubtless  have  been  two  or 
three  times  as  large. 

Austria,  second  in  importance  only  to  Poland,  on 
account  of  its  numerous  Jewish  population,  was  occupied  in 
the  early  years  of  this  decade.  A  brief  historical  retrospect 
will  serve  to  indicate  the  character  of  this  important  mission 
field.  The  lot  of  the  Jews  in  the  Duchy  of  Austria  was  much 
the  same  during  the  Middle  Ages  as  that  of  their  co-religionists 
in  Germany.  In  1167  a  council  held  in  Vienna  imposed 
heavy  burdens  upon  them.  In  1420,  and  again  in  1464,  they 
were  threatened  with  plunder  and  massacre.  Ferdinand  I. 
(1553-64)  at  first  tolerated  their  presence  in  Vienna,  but 
subsequently  expelled  them.  Similar  experiences  befell 
them  during  the  next  hundred  years.  In  1668  they  were 
accused  of  firing  the  citadel,  banished,  and  their  synagogues 
turned  into  churches.  It  was  not  till  the  reigns  of  Maria 
Theresa  and  Joseph  II.  that  the  Jews  recovered  their  former 
position.  In  1783  Joseph  granted  them  privileges  under  his 
famous  Edict  of  Toleration.  Gradually  the  Jews  of  Austria, 
Hungary,  and  Galicia  obtained  enfranchisement,  the  last 
disabilities  being  removed  in  1867. 

There  are  more  Jews  in  Austria-Hungary  than  in  any  other 
European  country,  Russia  alone  excepted  ;  namely,  in  Austria 
1,143,305,  and  in  Hungary,  1,000,000;  altogether  2,143,305.* 

From  the  end  of  the  fourteenth  century  to  1772  Galicia 
formed  part  of  the  kingdom  of  Poland,  but  was  then  incorpor 
ated  in  the  Austro-Hungarian  Empire.  This  vast  province, 
with  its  six  million  inhabitants,  of  whom  as  many  as  700,000 
are  Jews,  offers  a  very  important  and  extensive  field  for 
missionary  enterprise.  In  Cracow,  Lemberg,  and  other  large 
towns,  the  Jews  actually  form  one-third  of  the  population. 

Cracow  was  for  two  centuries  and  a  half  (1320 — 1569)  the 
capital  of  Poland,  and  contains  45,000  Jews.  It  has  an 
ancient  castle,  and  a  magnificent  cathedral  containing  the 
tombs  of  the  most  famous  Polish  kings.  With  the  neighbouring 

*  Die  Judenfrage  in  Oesterreich. 


1840]  CRACOW    OCCUPIED  165 

towns  of  Chrzanow  and  Kroeszowice,  it  formed  a  republic  from 
1815  to  1846,  governed  by  a  Senate.  This  territory  was 
incorporated  with  the  Austrian  dominions  in  1846.  Lemberg 
has  had  a  checkered  history.  Originally  founded  in  1259, 
and  called  Leopolis,  it  was  besieged  by  the  Turks  in  1524 
and  again  in  1672,  and  sacked  by  Charles  XII.  of  Sweden  in 
1705.  It  has  a  Jewish  population  of  40,000.  Brody  has  1 5,000 
Jews,  and  is  called  the  "  Galician  Jerusalem." 

The  untoward  events  in  the  early  history  of  the  Warsaw 
mission  narrated  on  page  97  turned  out  for  the  furtherance 
of  the  Gospel.  When  McCaul  and  Becker  left  Warsaw  in 
1822,  they  not  only  visited  Posen,  but  also  Cracow.  There 
they  obtained  permission  to  work  amongst  the  Jews,  who 
provided  their  lodgings  for  several  days.  On  one  occasion 
the  missionaries  distributed  271  New  Testaments,  tracts  and 
cards,  to  probably  as  many  Jews.  This  was  most  encouraging, 
but  the  visit  was  only  a  flying  one. 

It  was  not  till  1833  that,  by  permission  of  its  governing 
Senate,  Cracow  was  occupied  as  a  missionary  station.  The 
large  number  of  Jews,  then  20,000,  consisting  of  Talmudists, 
Chassidim,  and  Reformed,  most  of  whom  were  very  poor,  and 
huddled  together  in  wretched  and  closely  confined  streets, 
offered  a  compact  field  for  missionary  effort.  The  Rev.  A. 
Gerlach,  D.D.,  was  the  first  agent  of  the  Society.  He  was 
assisted,  and  in  1838,  succeeded  by  the  Rev.  T.  Hiscock. 
Notwithstanding  many  difficulties,  caused  by  the  unsettled 
political  state  of  the  little  Republic,  and  its  subsequent 
occupation  by  Russia,  Prussia,  and  Austria,  as  well  as  the  active 
opposition  of  the  Jews,  a  fair  amount  of  work  was  done.  The 
Scriptures  were  largely  circulated  and  neighbouring  towns 
visited.  Within  five  years  sixteen  Jews  were  baptized  ;  and 
in  one  year,  1840,  the  number  of  applications  for  the  holy 
rite  was  very  large. 

We  must  now  visit  Holland  again.  In  Chapter  VI.  we  saw 
how,  in  1830,  Amsterdam  was  rendered  vacant  by  the  trans 
ference  of  the  resident  missionaries,  Lange  and  Waschitscheck 
to  Poland.  Amsterdam  was  too  important  a  mission  centre 


166  CONTINENTAL    STATIONS  [1830 

to  be  long  neglected,  and  so  in  1832  the  Rev.  R.  Bellson,  a 
convert,  and  Mr.  W.  Davenport  were  appointed  to  the  vacant 
post.  In  the  meantime,  in  1831,  the  Rev.  J.  C.  H.  West  had 
visited  the  country,  and  appears  to  have  been  highly  favoured 
in  obtaining  access  to  many  Jews,  especially  at  Rotterdam, 
where  great  numbers  heard  the  truth.  At  the  commencement 
of  their  labours  Bellson  and  Davenport  reported  very  favour 
ably  of  the  readiness  of  the  Dutch  Jews,  both  to  listen  to  the 
Gospel  and  to  receive  the  Scriptures.  In  Amsterdam  there 
was  a  great  demand  for  Christian  instruction,  and  the  mission 
house  was  so  besieged  with  Jews  anxious  to  obtain  the 
Scriptures,  that  the  police  had  to  interfere.  After  a  time, 
however,  though  not  before  two  Jews  had  been  baptized, 
difficulties  arose  which  led  to  the  missionaries  being  again 
transferred,  in  1835,  to  the  larger  field  of  Poland.  The  Jews 
of  Brussels  were  visited  in  1836  by  the  Rev.  J.  Stockfeld,  of 
Cologne.  During  this  visit  he  was  ordained  there. 

Important  work  was  carried  on  at  the  German  stations 
during  this  Period. 

In  the  winter  of  1830-31  Dr.  McCaul  resided  at  Berlin 
for  several  months,  and  had  much  intercourse  with  Jews. 
Several  hundred  converts  had  already  been  received  there 
into  the  Church  by  baptism  ;  and  the  want  of  a  missionary, 
whose  special  care  it  should  be  to  watch  over  their  spiritual 
welfare,  was  deeply  felt.  Moreover,  Berlin,  being  the  central 
point  from  which  modern  movements  in  Jewish  reform 
proceeded,  was  marked  out  for  a  station,  and  a  strong  one,  of 
the  Society.  The  Committee  selected  the  best  man  for  the  work, 
the  Rev.  W.  Ayerst,  who  had  previously  been  stationed  at  Dan 
zig.  He  proceeded  to  Berlin  in  1832,  and  in  1834  commenced, 
under  the  immediate  sanction  of  H.M.  the  King  of  Prussia,  to 
deliver  lectures  to  the  Jews,  which  aroused  the  greatest  interest, 
and  that  amongst  the  highest  circles.  Berlin  was  said  to  have 
at  that  time  upward  of  700  Christian  Jews.  A  service  for 
Jews  was  held  every  Saturday  ;  the  Old  Paths  was  translated 
into  German  by  Ayerst,  who,  when  he  left  Berlin  in  1837, 
had  been  permitted  to  baptize  forty-two  adult  Jews.  During 


1840]  FRANKFORT    AND    BRESLAU  167 

the  years  1830-7  as  many  as  326  Jewish  baptisms  were 
registered  in  the  Consistory  at  Berlin.  The  Rev.  C.  Becker 
succeeded  Ayerst  in  the  last  named  year,  and  remained  till 
1840,  during  which  time  he  baptized  fourteen  Jews. 

The  promising  work  at  Frankfort-on-the-Main  deserves  to 
be  mentioned  next.  As  previously  recorded,  Marc  was  in 
charge  from  the  earliest  days  of  the  Society's  operations  on  the 
Continent,  namely  1820.  From  1829  to  1833  Frankfort 
was  the  centre  also  of  J.  C.  Moritz's  indefatigable  labours, 
and  C.  Becker  resided  there  for  a  few  months  in  1837. 
Ayerst  was  transferred  from  Berlin  to  Frankfort  in  1838, 
on  the  completion  of  a  visit  to  most  of  the  Society's 
stations  in  Germany,  Hungary  and  Prussian  Poland,  of  which 
he  supplied  a  most  interesting  and  instructive  report.  Settled 
at  Frankfort,  Ayerst  lost  no  time  in  carrying  through  the 
press,  and  circulating  throughout  Germany,  an  edition  of  5,000 
copies  of  the  Old  Paths  in  German,  and  eventually  succeeded 
in  establishing  at  Frankfort  a  depot  for  books  and  tracts. 
Having  become  intimately  acquainted  with  current  Jewish 
literature  in  Germany,  he  was  well  qualified  to  meet  it  with 
suitable  Christian  publications.  He  made  several  journeys  in 
the  country  round  Frankfort,  and  had  easy  access  to  the 
Jews.  W.  Davenport  was  sent  to  help  him.  In  1839  three 
Jewish  baptisms  took  place.  The  mission,  however,  was  all 
too  soon  deprived  of  Ayerst's  presence ;  he  being  appointed 
Secretary  of  the  Society  in  1841. 

One  paragraph  will  suffice  about  the  work  at  Breslau.  The 
Revs.  H.  Lawrence  and  Dr.  McCaul,  S.  Deutsch  and  the 
Rev.  W.  Ayerst  resided  there  at  different  times  from  1830 
to  1834;  whilst,  from  that  year  to  1859,  Dr.  S.  Neumann,  a 
Hebrew  Christian,  who  had  been  led  to  the  Saviour  by 
J.  C.  Moritz,  and  was  a  Professor  of  the  University,  was 
the  Society's  agent  there.  He  was  more  especially  brought 
into  contact  with  learned  Jews  and  the  students,  over  whom  he 
exercised  great  influence.  It  was  through  him  that  a  student 
named  Isaac  Hellmuth,  afterward  Bishop  of  Huron,  had 


168  CONTINENTAL    STATIONS  [1830 

his  attention  drawn  to  Christianity.  From  1820  to  1845  no 
fewer  than  676  Jews  were  baptized  in  Silesia.  The  permanent 
mission  was  established  later. 

A  word  must  be  said  about  Hamburg,  where  J.  C.  Moritz 
resided  from  1834  to  1840,  and  C.  G.  Petri  and  O'Neill 
also  for  a  time,  the  latter  from  1826  to  1831  ;  and  the 
Rev.  J.  C.  H.  West  was  there  from  1832  to  1838,  when  he  was 
transferred  to  the  more  pressing  work  in  Poland.  These  early 
labourers  met  with  many  difficulties  from  the  fact  that  the 
Jews  of  Hamburg  had  their  own  police  system,  and  were  able 
to  circumscribe  effectually  the  missionary's  scope,  and 
to  hinder  his  activity.  A  mission  school,  conducted  by  Moritz 
and  West,  was  closed  by  rabbinical  influence.  Neither  did 
the  local  authorities  of  the  "  free  "  town  look  with  any  degree 
of  favour  on  evangelistic  efforts.  Moritz  left  in  1840. 

Before  we  part  from  the  German  stations  we  may  briefly 
mention  that  Dessau  was  occupied  in  1833  by  the  Rev. 
C.  Becker,  and  Magdeburg  from  1834  to  1838.  On  his 
arrival  at  the  latter  place,  he  found  ten  Jewish  converts 
there.  Mr.  C.  Noesgen  laboured  at  Halbertstadt  from  1832 
to  1841. 

As  regards  the  work  in  France  during  this  decade  the  Rev. 
P.  J.  Oster,  as  already  said,  went  to  Strasburg  in  1828.  He 
found  the  French  Jews  much  less  accessible  after  the  Revolution 
of  1830,  feeling  themselves  free  to  oppose  Christianity,  as  being 
nothing  but  folly  and  vanity.  At  Marseilles,  which  became 
Oster's  station  in  1834,  he  was  from  time  to  time  visited 
by  many  Jews,  and  his  attention  was  particularly  turned  to  a 
certain  class,  who,  at  that  time,  were  in  the  habit  of  coming  to 
that  city  in  considerable  numbers  from  Morocco  for  purposes 
of  commerce,  and  were  glad  of  the  opportunity  of  procuring 
copies  of  the  Word  of  God.  He  reported  in  1834  that  he  had 
sold  all  his  stock  of  Hebrew  Bibles  to  these  Moroqueen  Jews, 
and  that  if  he  had  had  twice  or  three  times  as  many  they 
would  all  have  been  purchased  and  taken  to  Africa. 

In    1835   Oster  removed  to    Metz,    which,  with    its    larger 


1 840]  SWITZERLAND  169 

Jewish  population,  seemed  to  offer  a  more  promising  sphere. 
This  city  had  been  visited  by  Dr.  McCaul  in  1828,  when 
he  found  several  Jews  in  possession  of  Scriptures  and 
tracts,  received  originally  from  the  Society,  which  came 
into  their  hands  by  circulation  amongst  the  Jews  them 
selves.  In  1839  a  new  and  important  field  of  labour  was 
opened  to  Oster  among  the  French  Jews,  at  the  time 
when  he  began  to  complain  of  the  want  of  opportunities 
of  personal  access  to  them.  The  discussions  on  religious 
subjects  then  prevailing  among  the  Jews  in  France  afforded 
a  favourable  opportunity  for  a  Christian  missionary  to  enter 
the  controversy.  The  Old  Paths,  which  Oster  translated 
into  French,  and  other  tracts,  proved  very  seasonable.  After 
fourteen  years'  work  at  Metz  and  in  other  parts  of  France, 
he  resigned  his  connexion  with  the  Society  in  1842,  in  order 
to  take  up  parochial  work  at  home. 

In  1832  the  Rev.  J.  A.  Hausmeister,  a  Christian  Jew,  entered 
upon  his  long  missionary  residence  at  Strasburg,  which 
ended  only  at  his  death  in  1860.  In  1838  he  was  joined  by 
Mr.  J.  P.  Goldberg,  from  Dresden,  who  assisted  him  in  the 
instruction  of  enquirers,  and  also  in  missionary  journeys. 
Hausmeister  was  a  most  devoted  worker  in  the  cause,  as  his 
interesting  journals  testify. 

Switzerland  being  close  at  hand  was  not  neglected.  In  1 830 
Oster  visited  Geneva  and  also  Basle,  where  a  local  "  Jews' 
Friends'  Society  "  was  established.  Moritz,  when  at  Frankfort, 
repeatedly  visited  Switzerland.  For  example,  in  1831,  at 
Endingen,  which  with  Langenau  had  1,600  Jews,  he  preached 
in  their  synagogue  and  taught  the  children  in  their  schools. 
In  1832  Hausmeister  and  Ewald  visited  Basle,  where  were 
four  converts.  Switzerland  in  succeeding  years  was  fre 
quently  visited  by  missionaries  from  Germany ;  but  lately 
the  Society  has  done  nothing  directly  for  the  Jews  there,  who 
now  number  8,000  or  more. 

In  1833,  and  again  in  1834,  Moritz  visited  Sweden,  as 
already  stated,  but  apparently  the  time  was  not  then  ripe  for 
the  establishment  of  a  mission  in  that  country. 


170  CONTINENTAL    STATIONS  [1830-40 

We  cannot  close  this  chapter  better  than  by  giving  some 
words  of  Professor  Tholuck's,  written  in  1837,  describing  the 
progress  of  Christianity  amongst  the  Continental  Jews. 

It  is  an  undoubted  matter  of  fact,  that  more  proselytes  have  been  made  during 
the  last  twenty  years,  than  since  the  first  ages  of  the  Church.  No  one  can  deny 
it  on  the  Continent,  and  no  one,  I  am  sure,  will  deny  it.  Not  only  in  Germany, 
but  also  in  Poland,  there  has  been  the  most  astonishing  success,  and  I  can  bear 
testimony  to  what  has  come  under  my  own  observation  in  the  capital  of  Silesia, 
my  native  place,  where  many  conversions  have  taken  place.  In  this  capital  I  shall 
speak  only  of  such  individuals  as  I  am  acquainted  with  myself  in  the  profession 
to  which  I  belong.  In  the  University  of  Breslau  there  are  three  professors  who 
were  formerly  Israelites.  A  professor  of  philology,  a  professor  of  chemistry,  and 
a  professor  of  philosophy  !  there  is,  besides,  a  clergyman,  who  professes  the 
Gospel,  and  he  was  a  Jew.  In  my  present  station  at  Halle,  there  are  no  less 
than  five  professors,  formerly  Jews ;  one  of  medicine,  one  of  mathematics,  one 
of  law,  and  two  of  philology. 

I  might  show  that  some  of  the  Jewish  conversions  have  taken  place  amongst 
men  of  the  highest  literary  attainment ;  and,  amongst  others,  I  might  mention 
Dr.  Neander  of  Berlin,  Dr.  Branis  of  Breslau,  and  Dr.  Stahl  of  Erlangen. 
These  are  all  persons  of  the  highest  scientific  reputation,  and  now  faithful 
followers  of  our  Lord  Jesus  Christ.* 


>:' Jewish  Intelligence,  1837,  page  97. 


CHAPTER    XVII. 

MISSIONS   IN    THE    OTTOMAN    EMPIRE— CONSTANTINOPLE 

AND   SMYRNA. 


Ottoman  Empire  —  Sephardim  —  Constantinople  —  Salonica  —  A  false  Messiah  — 
Religious  movement  amongst  Jews  of  the  Capital— Jacob  Lev!  the  first  victim- 
Mission  opened-Rev.  S.  Farman-"John  Baptist  "-School  and  medical  work- 
Death  of  Farman— Schwartz— Mission  suspended— Asiatic  Turkey— The  Seven 
Churches— Smyrna— Earlier  history— Lewis  and  Wolff  there— Lewis  appointed— 
In  bonds  for  the  Gospel— "John  Baptist"  again— Deputation  from  the  Church  of 
Scotland. 

ALTHOUGH  the  majority  of  Jews  inhabit  Christian 
countries,  yet  a  considerable  proportion  are  found  in 
Mohammedan  lands  ;  and  the  Ottoman  Empire,  and 
principally  the  European  portion  of  it,  has  long  been  the 
habitation  of  Sephardic  Jews.  They  number,  perhaps, 
three-fourths  of  the  entire  Jewish  population  of  282,277  in 
Turkey  in  Europe  and  Eastern  Roumelia,  and  seven-eighths 
of  the  60,000  Jews  in  Constantinople.  In  doctrine  and  practice 
they  are  strict  Talmudists  ;  in  social  position  the  extremes 
of  wealth  and  poverty  meet ;  and  their  language  is  Judaeo- 
Spanish,  a  jargon  composed  of  Spanish  and  Hebrew.  They 
offer  a  most  interesting  field  for  missionary  enterprise  and 
evangelistic  efforts,  a  field  which  has  been  worked  by  some 
of  the  most  eminent  missionaries  in  the  Society's  ranks. 
Spanish  Jews  are  proverbially  harder  to  reach  than  the 
Ashkenazic,  or  German  Jews.  Pride  of  origin,  as  well  as  of 
religion,  makes  them  more  fanatical,  and  almost  unapproach 
able,  even  if  they  are,  out  of  innate  politeness,  more  outwardly 
courteous  to  the  Christian  missionary.  This  external  bearing 
has  not  prevented  them  from  thwarting  his  efforts  by  cherem, 
or  from  resorting  to  more  overt  acts  of  persecution,  when 
such  were  deemed  necessary  to  preserve  their  own  religion 
from  the  dreaded  inroads  of  Christianity.  The  instinct  of 


172  MISSIONS    IN    THE     OTTOMAN    EMPIRE  [1830 

self-preservation,  and  the  continuance  for  centuries  of  their 
ancestral  faith  in  a  narrow  crystallized  form,  have  even  led  them 
to  oppose  violently  those  of  their  own  kindred  and  persuasion 
who  have  manifested  a  desire  for  enlightenment  and  progress. 
**  The  past  history  of  this  remnant  of  scattered  Israel  is 
romantic  in  vicissitudes.  On  the  whole,  the  Jews  have  met 

itll  better  treatment  at  the  hanrUof  Mnhamrnprianc; 


Christians!  The  "religions  of  Moses  and  of  Mohammed  have 
several  features  in  common.  Each  is  a  strict  monotheism, 
and  Jews  and  Moslems  are  of  Semitic  stock,  and  united  in 
their  opposition  to  Christianity.  This  may  account,  in  some 
measure,  for  the  fellow-feeling^ 


WherTtne  dominion  of  the  Moors  came  to  an  end  in  Spain, 
and  Christian  intolerance  had  succeeded  to  Moslem  indul 
gence,  and,  in  1492,  had  driven  out  from  the  Peninsula  the 
descendants  of  Abraham,  about  50,000  of  them  settled  in  the 
newly-founded  Turkish  Empire.  Constantinople  had  fallen 
to  its  Ottoman  conquerors  in  1453,  and  thus  a  fresh  asylum 
had  been  opened  to  the  persecuted  people.  As  a  Jewish  poet 
said  :  "  Great  Turkey,  a  wide  and  spreading  sea,  which  our 
Lord  opened  with  the  wand  of  His  mercy,  as  at  the  Exodus 
from  Egypt,  that  the  tide  of  thy  present  disaster,  Jacob,  as 
happened  with  the  multitude  of  the  Egyptians,  should  therein 
lose  and  exhaust  itself."  * 

The  reigning  Sultan,  Mohammed  II.,  and  his  successors, 
not  only  looked  with  favour  upon  the  various  Jewish  commu 
nities,  Ashkenazic  and  Karaite,  which  had  been  settled  in 
Greece  for  centuries,  but  also  welcomed  the  immigration  of 
the  Sephardic  exiles,  granting  them  equal  liberty  with  Greeks 
and  Armenians. 

Constantinople  soon  had  a  Jewish  population  of  30,000, 
with  forty-four  synagogues.  The  newly-arrived  Spanish  Jews 
very  quickly  acquired  an  ascendency  over  their  co-religionists. 

Salonica,  the  ancient  Thessalonica,  became  a  thoroughly 
Jewish  city,  and  a  centre  of  Cabbalistic  lore.  It  has  been 
called  by  Usque  "  a  mother  of  Judaism."  It  became,  in  fact, 

*  Samuel  Usque,  quoted  by  Graetz,  History  of  the  Jews,  vol.  iv.  p.  428. 


1840]  CONSTANTINOPLE  173 

a  "holy  city,"  like  Safed  in  Palestine.  About  200  years 
ago  Salonica  was  the  centre  of  the  upheaval  caused  by  the 
false  Messiah,  Sabbatai  Zevi,  who  was  converted,  with  a 
large  following,  to  Islam.  These  apostates  were  called 
"  Diinmeh  "  by  the  Turks.  Their  descendants  now  call  them 
selves  "  Maaminim"  i.e.  "believers."  They  are  probably  Jews  at 
heart,  and  consequently  distrusted  by  Mohammedans.  A 
large  number  of  Spanish  Jews  settled  also  at  Adrianople, 
Nicopolis,  and  other  towns  in  European  Turkey,  whilst  many 
crossed  the  sea  into  the  Asiatic  portion  of  the  Sultan's 
dominions. 

Attention  had  been  turned  to  the  Jews  of  Constantinople 
as  offering  a  promising  sphere  for  the  Society  as  early  as 
1826.  In  that  year  about  200  Jews,  dissatisfied  with  the 
fetters  of  rabbinism,  formed  themselves  into  a  society  to  throw 
them  off  altogether.  That  this  movement  owed  its  origin  to 
reading  the  New  Testament  is  probable  from  the  fact  that  the 
rabbis  used  every  effort  to  prevent  it  being  circulated  and  read. 
Several  Jews  attended  the  ministry  and  instruction  of  Mr. 
Hartley  and  Mr.  H.  D.  Leeves,  two  clergymen  then  resident 
in  Constantinople,  and  professed  their  faith  in  the  Lord 
Jesus  Christ,  and  asked  for  baptism.  This  came  to  the 
knowledge  of  the  rabbis,  and  a  cruel  persecution  was  at  once 
commenced  against  them.  The  first  victim,  Jacob  Levi, 
was  seized,  thrown  into  prison  and  bastinadoed. 

The  Society  did  not  commence  its  mission  work  at  Con 
stantinople  until  1835,  when  the  Rev.  S.  Farman  was  stationed 
there.  His  work  was  difficult  in  the  extreme.  The  circum 
stances  of  the  field  hedged  him  about.  In  his  first  report 
he  said  that  there  was  "  a  great  stir,  and  such  an  one  as  perhaps 
exists  in  no  other  city  in  the  world  "  amongst  the  Jews.  The 
heads  of  the  community  were  in  a  state  of  perpetual  ferment 
and  alarm,  owing  to  the  defection  of  some  of  their  number  to 
Christianity.  Baptisms  were  frequent.  Farman  got  to  know  the 
converts  through  the  assistance  of  John  Cohen  (called  'Baptist' 
and  '  Evangelist '),  of  Smyrna.  Shortly  afterward  the  plague 
compelled  Farman  to  retire  to  that  city,  where  he  set  about 
a  Judseo-Spanish  translation  of  the  Scriptures.  On  his  return 


174  MISSIONS    IN    THE     OTTOMAN    EMPIRE  [1830 

to  Constantinople,  Farman  took  up  his  residence  in  the  Galata 
quarter  of  the  city,  where  he  steadily  pursued  his  labours. 
He  circulated  largely  the  Scriptures  in  Hebrew,  and  could 
easily  have  sold  ten  times  the  number  of  Pentateuchs  and 
Psalters.  Three  Jews  were  baptized. 

In  1840  a  school  was  established,  and  a  medical  mission 
opened  by  Mr.  A.  Gerstmann,  from  Jerusalem,  who  remained 
in  charge  of  the  mission  after  Farman's  resignation  in  1841  ; 
but  only  for  a  short  time,  being  suddenly  summoned  to  his 
final  rest  in  May  of  the  next  year.  A  promising  work  was 
thus  cut  short.  The  Rev.  J.  Nicolayson,  calling  at  Con 
stantinople  on  his  way  out  to  Jerusalem,  and  enquiring  for 
the  doctor,  was  met  by  the  startling  words,  "  He  has  just 
died  !  "  The  bereaved  mission  had  to  be  suspended,  notwith 
standing  fruitless  endeavours  to  keep  on  the  school,  which 
had  twenty-nine  scholars.  We  may  here  add  that  the  Rev. 
C.  Schwartz,  of  Berlin  University,  who  had  been  ordained  by 
the  Bishop  of  London,  succeeded  to  the  charge  of  the  mission 
in  1842.  He  was  aided  by  Philip,  as  translator,  but  Schwartz's 
stay  was  of  very  short  duration,  and  the  station  was  not 
reoccupied  till  1851. 

We  now  cross  the  sea  to  Asiatic  Turkey,  and  visit  the  second 
city  of  the  empire,  Smyrna,  the  "  Flower  of  the  Levant,"  natur 
ally  a  great  missionary  centre.  Its  commanding  position  on 
the  shores  of  the  yEgean  Sea,  its  wealth,  size,  and  importance, 
point  it  out  as  such.  The  large  population  of  Sephardic  Jews 
specially  mark  it  as  a  mission  field.  There  are,  also,  Jews  in 
many  neighbouring  towns,  as  well  as  in  the  islands  of  Mitylene, 
Samos,  Kos,  Crete,  Rhodes  and  Chios.  "Next  to  the  land 
consecrated  by  the  footsteps  of  our  blessed  Lord  Himself," 
says  Canon  Tristram,  "there  is  no  country  in  the  world  so  full 
of  associations  precious  to  every  Christian  as  Asia  Minor."  * 

"  Asia,"  in  the  New  Testament,  signified  the  Roman 
territory  of  Proconsular  Asia,  and  comprised  four  distinct 
provinces — and  these  the  most  westerly — namely,  Mysia, 

*  The  Seven  Golden  Candlesticks,  p.  I. 


1840]  SMYRNA  175 

Caria,  Lydia,  and  a  great  part  of  Phrygia.  Within  this 
region  all  the  Seven  Churches  of  Asia  were  situated. 
It  is  now  known  as  Anatolia,  or  Anadoli  (the  "  sun  rising," 
or  "  East "),  a  name  originally  bestowed  by  the  Byzantine 
Emperors. 

Smyrna  is  the  largest  city  of  Anatolia,  and,  indeed,  of  Asia 
Minor,  with  a  population  of  200,000,  consisting  of  89,000 
Mohammedans,  59,000  Orthodox  Greeks,  25,000  Jews,  5,600 
Armenians,  and  and  36,000  Europeans^anct  others,  of*  whom 
25,000  are  Greeks.  It  has  a  splendidand  commodious 
harbour,  and  is ithlf  centre  of  the  trade  of  the  Levant,  and  a 
rendezvous  of  merchants  from  all  parts  of  the  world.  Import 
ant  as  Smyrna  was  in  Grecian  and  early  Christian  days,  it  is 
still  more  so  in  the  present  day  ;  it  shares  with  Damascus  the 
distinction  of  being  one  of  the  two  ancient  cities  of  the  East 
which  have  not  declined,  but  rather  increased  in  importance. 
Smyrna  has  been  destroyed  many  times  by  earthquake ;  has 
been  partially  destroyed  by  fire  ;  was  ravaged  by  plague  in 
1814,  and  by  cholera  in  1831  and  1848.  It  has  four  quarters, 
the  European,  the  Turkish,  the  Jewish  and  the  Armenian. 

We  cannot  go  into  the  most  fascinating  early  history  of 
Smyrna,  an  account  of  which  will  be  found  in  Sites  and 
Scenes*  by  the  author.  It  must  suffice  here  to  say  that  it  be 
longed  to  the  Greek  Christian  Empire  for  some  hundreds  of 
years.  It  afterward  passed  through  many  vicissitudes  and 
encountered  the  fortunes  of  prolonged  warfare,  being  frequently 
captured.  In  1004  Tzachas,  a  Turkish  rebel,  took  possession 
of  the  Ionian  coast  and  islands,  and  made  Smyrna  the  capital 
of  his  new  kingdom.  It  was  sacked  by  Tamerlane  in  1402  ; 
and  finally  taken  in  1424  by  the  Turks,  who  called  it  Ismir. 

The  Rev.  W.  B.  Lewis  visited  Smyrna  in  1825,  and  reported 
that  it  was  a  most  desirable  station  for  work  amongst  the 
Jews,  who  at  that  time  numbered  about  7,000,  whilst  many 
resided  in  the  neighbouring  towns,  so  that  a  wide  sphere 
of  missionary  usefulness  might  be  found  there.  The  Jews 
were  said  to  be  sunk  in  ignorance  and  fanaticism.  Two 

*  Sites  and  Sceties,  vol.  i.  pp.   142,  ff. 


176  MISSIONS    IN    THE    OTTOMAN    EMPIRE  [1830 

years  later,  in  1827,  Joseph  Wolff  visited  Smyrna,  and 
during  his  stay  addressed  a  characteristic  letter  to  the  Greek 
Government  at  ^Egina,  on  behalf  of  his  oppressed  brethren. 
He  preached  the  Gospel  to  the  Jews,  also  distributing 
many  Hebrew  Testaments  amongst  them.  He  visited  the 
Jewish  synagogue,  and,  without  any  preamble,  said,  "  I  have 
come  to  proclaim  to  you  redemption  by  the  Lord  Jesus 
Christ"  He  then  expounded  Isaiah  liii.  to  a  crowded  con 
gregation,  and  spoke  of  the  future  restoration  and  conversion 
of  the  Jews.  On  his  way  he  had  visited  Cephalonia  and 
Corfu,  and  in  both  islands  he  addressed  the  Jews ;  and 
in  all  places  he  stirred  up  much  enthusiasm  amongst  the 
resident  English  and  Europeans. 

Lewis  commenced  work  in  Smyrna  on  December  4th, 
1829.  He  sent  home  most  interesting  tidings  of  John  Baptist, 
and  twelve  other  Jews  who  had  become  Christians  at  Con 
stantinople,  and  had  been  banished  to  Kaisarieh  in  Cappadocia. 
John  was  afterward  partially  engaged  in  mission  work. 

Lewis  shewed  unremitting  attention  to  Jews  suffering  from 
cholera  in  1832,  and  this  gave  him  access  to  many  families. 
He  also  attempted  to  establish  a  dispensary  for  the  sick  and 
wretched  victims,  which  further  increased  his  opportunities 
and  brought  him  into  contact  with  Jews  from  Trieste,  Venice, 
Ancona,  the  Ionian  Islands,  Salonica,  Egypt,  and  Syria,  as  well 
as  from  Smyrna.  On  August  ipth  he  reaped  the  first-fruits  of 
his  self-denying  labours  in  the  baptism  of  two  young  Israelites. 
In  January  of  the  following  year  (1833),  two  Jews,  natives  of 
Trieste,  were  baptized  ;  and  on  Good  Friday,  a  Venetian  Jew. 
Lewis  thus  received  five  Jews  into  the  Church  within  a  few 
months,  whilst  others  had  been  under  Christian  instruction. 

The  Jews  soon  commenced  their  persecution  of  these 
enquirers.  Lewis  was  seriously  thinking  of  sending  twelve  of 
them  to  Patmos,  or  to  Greece,  out  of  harm's  way,  when  his 
purpose  was  frustrated.  The  young  men  were  in  their  own 
Jewish  quarter,  waiting  for  the  moment  of  embarkation,  when 
one  of  them,  Solomon  de  Vidas,  a  lad  of  seventeen,  was 
apprehended  and  taken  before  the  chief  rabbi.  Referring  to 
this  Lewis  said : 


1840]  CONVERT    IMPRISONED  177 

He  bore  testimony  to  the  truth  respecting  the  Messiah  as  well  as  he  was  able, 
and  in  such  a  firm  manner,  in  the  midst  of  a  crowd  of  Jews,  as  to  astonish 
every  one.  The  old  rabbi  could  make  nothing  of  him,  and  he  exclaimed  in  a 
rage,  as  Solomon  was  going  on  quoting  texts  from  the  Bible,  "Let  him  be 
sent  to  the  wicked  one!"  Off  he  was  then  dragged  and  put  into  the  hands 
of  the  Turkish  authorities.  The  horrible  dungeon  was,  of  course,  immediately  ^ 
opened  to  receive  him.  The  tortures  common  on  such  occasions  were,  without 
loss  of  time,  prepared,  ancThis  feet  and  limbswere_£ut^into_them.  He  was  now  - 
threatened  with  the  hot  irons,  in  order  to  oblige  him  to  declare  the  names  of  all 
the  others  who  were  in  the  habit  of  frequenting  our  house  ;  but  notwithstanding 
every  threat  and  everything  that  was  done  to  him,  he  still  stood  firm,  and  betrayed 
no  one.  He  passed  a  dreadful  night,  and  had  been  four  and  twenty  hours  in 
torture,  when  it  was  determined  to  have  him  regularly  bastinadoed. 

Lewis  interfered,  and  got  him  removed  to  a  prison 
attached  to  the  Dutch  Consulate,  where  he  visited  him. 
Compared  with  the  place  from  whence  he  had  been  taken, 
Solomon  must  have  felt  himself  to  be  in  a  palace.  Lewis  said : 

Few  can  imagine  what  the  miseries  of  a  Turkish  dungeon  are,  especially  to  a  Jew 
thrown  in  for  religion's  sake.  From  the  little  Solomon  was  able  at  that  moment 
co  state,  he  must  have  suffered  dreadfully,  but  indeed  he  seemed  to  be  so  exhausted 
and  worn  down,  though  so  short  a  time  amongst  his  cruel  persecutors,  that  he 
could  scarcely  speak. 

Lewis  endeavoured  to  comfort  and  encourage  him.  He 
sent  him  a  bed  and  brought  him  food  and  the  New  Testament. 
Eventually,  through  the  influence  of  the  Dutch  Consul,  he  was 
released,  and  carried  away  in  triumph.  Lewis  relinquished  the 
work  in  1838,  having  been  appointed  British  Chaplain.  John 
Cohen,*  who  had  been  assisting  Lewis  for  some  years,  now 
took  charge  of  the  mission. 

On  August  1st,  1839,  the  members  of  the  deputation 
appointed  by  the  General  Assembly  of  the  Church  of  Scotland 
to  visit  Jews  in  different  parts  of  the  world,  arrived  at  Smyrna, 
and  have  left  on  record  a  narrative  of  their  experiences,  f 


*See  page  173. 

^Narrative  of  a  Mission  of  Enqiiiry  to  the  Jews,  p.  442. 

N 


CHAPTER  XVIII. 

PERMANENT  ESTABLISHMENT  OF  THE  JERUSALEM  MISSION. 


Nicolayson  makes  further  attempts  to  settle  in  Palestine—  Fannan  and  Caiman- 
Troubles  occasioned  by  Mehemet  AH— Appeal  for  a  church— Funds  and  plans- 
More  missionaries— Daily  Hebrew  service— Purchase  of  a  site— Medical  work- 
Plans  for  a  hospital— First  baptisms— Building  operations  commenced,  suspended 
and  renewed. 

IN  our  last  chapter  on  the  Jerusalem  Mission  we  saw  how 
opposition  forced  the  Rev.  John  Nicolayson  to  retire 
from  his  post  in  1828,  and  that  Joseph  Wolff  was  able  to 
visit  the  city  shortly  afterward,  though  with  much  difficulty. 
After  three  years'  absence,  Nicolayson  made  another  attempt  to 
settle  in  Palestine.  Mr.  S.  Farman,  who  had  been  appointed  his 
assistant,  reached  Beyrout  on  June  ist,  1831,  and  Nicolayson 
joined  him  on  August  I3th  of  that  year.  Having  visited  Safed 
and  Tiberias,  he  was  at  Jerusalem  for  a  few  days  in  the 
autumn,  but  the  cholera  compelled  him  to  leave  the  country 
again  for  Constantinople.  In  April  1832  we  find  him  once 
more  at  Beyrout,  with  Farman  and  Caiman,  the  latter  of  whom 
had  lately  joined  the  Society  as  a  lay  missionary.  Nicolayson 
visited  Jerusalem  in  January  1833,  and  again  in  April  of  the 
same  year  to  make  arrangements  for  a  permanent  settlement 
in  that  city,  for  which  the  time  now  appeared  to  be  ripe, 
and  he  took  up  his  residence  there  in  the  autumn. 

The  change  in  the  political  state  of  the  country  had  opened  up 
a  way  for  the  arrival  of  many  devout  Jews  in  the  land  of  their 
forefathers.  Very  troublous  times  were  experienced  the  next 
year.  God's  four  sore  judgments  were  upon  the  land — earth 
quake,  war,  pestilence,  and  famine.  Then  there  were  the  dangers 
incident  upon  the  short  Egyptian  occupation  of  Jerusalem  by 
Mehemet  AH.  Nicolayson  held  his  ground,  though  consumed 
with  anxiety  during  that  fearful  time,  and  was  greatly  helped  in 
his  labours  by  Caiman.  As  yet  there  was  no  English  place 


1830-40]  APPEAL    FOR    A     CHURCH  179 

of  worship  in  the  Holy  City,  and  no  place  for  preaching  to 
Jews,  but  Nicolayson  and  his  friends  met  at  his  house  for 
Divine  worship  as  each  Sunday  came  round.  He  was  fre 
quently  visited  by  several  rabbis,  and  the  names  of  Sachs, 
Schwartz,  Lauria,  Ayach,  Yedidyah,  Mordechai,  and  others 
frequently  occur  in  his  journals  of  that  day. 

The  importance  of  making  a  decided  effort  for  the  Jews  of 
Jerusalem  led  the  Committee  to  issue  in  1835  the  following 
strong  appeal  on  behalf  of  an  English  church  in  the  Holy  City: 

It  is  well  known  that  for  ages  various  branches  of  the  Christian  Church  have 
had  their  convents  and  their  places  of  worship  in  Jerusalem.  The  Greek,  the 
Roman  Catholic,  the  Armenian,  can  each  find  brethren  to  receive  him,  and  a 
house  of  prayer  in  which  to  worship.  In  Jerusalem  also  the  Turk  has  his  mosque, 
and  the  Jew  his  synagogue.  The  pure  Christianity  of  the  Reformation  alone 
appears  as  a  stranger.  .  .  .  The  prejudice  of  the  Jews  is  against  Christianity  as 
a  system,  as  a  form  of  worship  ;  and  the  only  way  whereby  this  prejudice  can 
be  overcome  generally  is  by  exhibiting  Christian  worship  in  its  purity.  The 
Liturgy  in  Hebrew  would  tend  to  remove  the  other  part  of  the  prejudice,  that 
Christianity  is  a  Gentile  system,  and  as  such  must  be  at  once  rejected.1* 

Funds  were  started  for  a  "  Hebrew  Christian  Church  and 
Mission  at  Jerusalem,"  and  the  sum  of  £$40  was  collected  in 
1835.  By  December  of  1836  the  publication  of  the  entire 
Liturgy  in  Hebrew  had  become  an  accomplished  fact.  Nico 
layson  had  come  home  that  year  in  order  to  confer  with  the 
Committee,  and,  as  a  result  of  this  conference,  the  proposed 
plans  for  a  church  and  other  buildings  were  published  in 
January  1837,  and  formed  the  main  and  absorbing  topics  of 
the  speeches  by  Nicolayson  and  others  at  Exeter  Hall  in  that 
year ;  and,  indeed,  for  three  years  in  succession,  namely, 
1836-7-8,  resolutions  to  erect  a  church  were  carried  at  the 
Annual  Meeting. 

The  President  of  the  Society,  Sir  Thomas  Baring,  had 
already  been  requested  to  approach  Lord  Palmerston  on  the 
subject.  He  immediately  ordered  the  British  Consul-General 
in  Egypt  to  apply  to  the  Pasha  of  Egypt,  in  the  name  of  His 
Britannic  Majesty's  Government,  for  permission  to  erect,  and 
hold  possession  of,  a  church  and  mission  premises  at  Jerusalem. 

*  Jewish  Intelligence,  1835,  p.  i. 
N  2 


180  JERUSALEM    MISSION  [1830 

Nicolayson  had  been  admitted  to  Holy  Orders  by  the 
Bishop  of  London  in  Lent,  and  was  sent  back  to  Palestine 
in  June,  with  authority  to  purchase  land  for  the  church, 
mission  house,  and  a  burial-ground.  It  was  found,  however, 
impracticable  to  obtain  at  once  the  intended  site  ;  and  so 
he  acquired  buildings  suitable  for  a  temporary  church  and  his 
own  residence. 

It  was  felt  that  a  well-established  and  well-directed 
mission  at  Jerusalem,  with  a  church,  Anglican  Liturgy  in 
Hebrew,  Hebrew  Christian  congregation  and  the  pastoral  care 
of  converts,  would  be  the  means  of  great  good  to  Palestine 
itself,  and  of  incalculable  benefit  to  all  missionary  enterprise 
amongst  the  Jews  of  the  East.  The  staff  of  missionaries  was 
increased  by  the  coming  of  G.  W.  Pieritz  and  A.  Levi, 
and  services  were  commenced  in  the  temporary  chapel,  in 
Hebrew  daily,  and  in  English,  German,  and  Arabic  on  Sunday. 
Shortly  afterward  Nicolayson  completed  the  purchase  of 
a  piece  of  ground  on  Mount  Zion,  at  a  cost  of  ,£800. 

The  conversion  of  a  rabbi  about  this  time  alarmed  the 
Jews,  who  were  now  interdicted  by  ban  from  holding  com 
munication  with  the  mission.  This  hindered  progress  for 
a  while. 

The  arrival  of  Mr.  A.  Gerstmann  with  his  medicine  chest, 
and  M.  P.  Bergheim  as  assistant,  at  Jerusalem,  in  the 
early  days  of  1839,  gave  a  new  impulse  to  missionary  activity. 
A  terrible  revelation  of  poverty  and  sickness  amongst  Jerusa 
lem  Jews  was  the  speedy  result  of  their  medical  visits, 
and  Nicolayson  made  up  his  mind  that  means  must  be 
devised  to  alleviate  the  appalling  wretchedness  which  was 
encountered.  "  Our  plan,"  he  wrote  to  Dr.  McCaul,  "  is  to  form 
something  that  may  grow  into  an  hospital."  A  sermon  preached 
by  the  latter  in  the  Society's  Chapel,  Palestine  Place,  as  the 
result  of  this  letter,  produced  £15  4^.,  which  formed  the 
nucleus  of  the  Fund  for  Poor  Sick  Jews  at  Jerusalem. 

The  prospects  of  the  mission  steadily  improved,  and 
Nicolayson  wrote : 

Nothing  was  able  to  stand  against  the  doctor,  or  rather,  against  the  necessity 
and  eagerness  of  the  poor  Jews  for  medical  aid.  Ever  since  his  arrival  Mr. 


1840]  FIRST    BAPTISMS  181 

Pieritz  (and  Levi,  too,  by  accompanying  Mr.  Gerstmann  on  his  visits)  has  had 
his  hands  full  again  of  direct  missionary  work  with  the  Jews  ;  and  I  am  thankful 
to  God  that  the  appearance  of  things  is  very  promising  at.  present. 

On  the  second  Sunday  after  Easter,  April  I4th,  Nico- 
layson  had  the  privilege  of  baptizing  an  Israelite  family 
named  Rosenthal,  probably  the  first  Jewish  family  received 
into  the  Church  at  Jerusalem  since  early  Christian  times. 
Mrs.  Rosenthal  afterward  became  quite  a  missionary  amongst 
Jewesses.  This  was  followed,  on  Whitsun-Day,  by  the  baptism 
of  Paul  Hyman  Sternchuss,  who  later  on  entered  the  service 
of  the  Society. 

According  to  the  Rev.  W.  R.  Fremantle,  subsequently  the 
revered  Dean  of  Ripon,  who  visited  Jerusalem  at  this  time, 
there  were  about  12,000  Jews  in  Palestine,  of  whom  5,000 
were  in  the  Holy  City.  He  spoke  very  highly  of  the 
labours  of  Nicolayson,  and  his  four  Hebrew  Christian  fellow- 
workers. 

On  February  loth,  1840,  the  church  was  commenced  on  the 
old  foundation  of  a  high  wall  built  on  the  solid  rock  of  Zion, 
and  by  the  end  of  March  the  building  was  raised  to  the  first 
story.  Shortly  afterward,  the  work  was  interrupted  by  the 
death  of  Mr.  Hillier,  the  surveyor  and  architect,  who  had 
recently  been  sent  from  London  to  conduct  the  building 
operations  :  whilst  hostilities  between  the  European  Powers 
and  the  Viceroy  of  Egypt  compelled  the  British  Consul, 
and  almost  all  the  mission  staff,  to  quit  Jerusalem  on 
September  8th,  Nicolayson  and  his  family  only  remaining. 
Progress  was  now  stopped  for  a  time.  A  little  later,  Nicolay 
son  came  to  London,  but  left  again  for  Palestine  on  April 
22nd,  with  Mr.  J.  W.  Johns,  the  newly-appointed  architect,  a 
farewell  service  having  been  held  in  the  Episcopal  Jews'  Chapel 
the  preceding  evening.  Bergheim,  the  medical  assistant, 
returned  thither  on  August  3ist;  with  the  good  tidings  that 
Dr.  E.  Macgowan,  who,  in  a  spirit  of  devotion  to  the  cause, 
was  resigning  a  lucrative  practice  at  Exeter,  would  shortly 
arrive  to  take  charge  of  the  hospital.  The  new  church 
was  to  be  called,  "  The  Apostolic  Anglican  Church  at 
Jerusalem." 


CHAPTER     XIX. 

ARABIA  VISITED   BY  DR.  WOLFF. 


Pioneer  Work— Necessity  and  advantages— Arabia— Provinces  and  people- 
Jews  of  Yemen— Wolff  s  and  Stern's  descriptions— Introduction  of  Christianity 
—The  Koran  or  the  Sword— Jewish  victims— Conquests  of  Islam— Wolff  In  Yemen- 
Mis  preaching-  Baptisms. 

WE  must  now  turn  to  the  very  interesting  remnant 
of  Israel  inhabiting  Arabia.     Here,  as  elsewhere, 
Dr.  Wolff,  and    later  on  Dr.  Stern,  did  yeoman 
service.     They  went  here,  there,  and  everywhere,  and  in  fact 
very  few  Jewish  communities  in  the  East  were  not  visited  by 
one  or  other,  or  both,  of  these  distinguished  missionaries  of 
the  Society. 

It  is  absolutely  necessary  for  a  missionary  society  to  have 
some  one  in  its  ranks  able  to  act  the  part  of  explorer  and 
pioneer  to  regions  as  yet  beyond  the  scope  of  its  operations. 
The  Rev.  A.  A.  Isaacs  makes  some  very  relevant  and  apposite 
remarks  on  this  kind  of  work  : 

The  inadequacy  of  the  agency,  through  which  an  attempt  is  made  to  go  into  all 
the  world  and  preach  the  Gospel  to  every  creature,  is  a  fact  which  no  one  can 
gainsay.  The  fields  of  labour  which  are  continually  presenting  themselves  to  the 
attention  of  missionary  committees,  are  not  only  numerous,  but  they  occasionally 
offer  new,  or  changed  aspects,  which  demand  new,  or  increased  effort.  These 
exigencies  cannot  be  met  with  the  very  inadequate  resources  over  which  such 
Committees  have  control ;  and  they  sometimes  necessitate  the  relinquishment  of 
one  sphere  of  operation,  in  order  that  another  may  be  occupied.  Nor  is  it  always 
possible  to  form  definite  conclusions  on  the  wisdom  of  these  changes,  until  the 
trial  has  been  made.  It  is  possible,  that  the  new  base  of  operation  may  not 
prove  as  advantageous  and  successful  as  there  may  have  been  reason  to 
anticipate.  To  meet  the  necessities  of  these  cases,  missionary  journeys 
are  an  almost  invariable  characteristic  of  missionary  work.  The  many  towns  and 
villages  which  may  be  accessible  are  in  this  way  reached,  even  when  they  cannot 
be  occupied.  The  living  voice  of  the  messenger  arrests  and  instructs  if  only  for  a 
time  ;  and  the  circulation  of  Bibles,  books,  and  tracts,  are  the  precious  seed  when 
the  messenger  has  withdrawn,  which  in  the  hand  of  the  Lord,  is  oft  times  fruitful 
in  blessing. 


1830-40]  YEMEN    DISTRICT  183 

Nor  is  this  mode  of  operation  without  its  distinctive  advantages.  Continued 
aggression  on  any  one  of  the  strongholds  of  Satan  very  generally  leads  to  combined 
and  organised  effort  to  resist  and  undermine.  Rabbinical  intolerance  gathers 
together  its  forces,  and  uses  its  influence  to  destroy  the  effects  of  the  Gospel.  But 
when  the  soldiers  of  Christ  pass  in  rapid  succession  from  one  stronghold  to 
another,  the  enemies  of  the  truth  are  not  always  prepared  for  the  assault.  An 
interest  in  their  message,  and  an  anxiety  to  become  better  acquainted  with 
revealed  truth,  very  often  are  the  results  of  these  desultory  operations,  and  before 
any  prejudicial  influence  can  be  exercised,  the  agents  pass  on  to  another  part 
of  the  field. 

From  every  missionary  station,  arrangements  are  almost  invariably  made  for 
these  periodical  campaigns.  Old  ground  is  revisited,  and  new  ground  is  broken.* 

A  brief  description  of  this  ancient  land  and  its  peoples, 
is  necessary.  Arabia,  called  by  the  Turks  Arabistan,  and  by 
the  Arabs  "The  Island  of  the  Arabs,"  forms  the  most  westerly 
peninsula  of  Southern  Asia,  with  an  area  of  1,172,000  square 
miles,  length,  1,500  miles,  and  breadth,  800  miles.  The 
division  of  Arabia  into  three  provinces,  viz.,  Arabia  Petrcea 
(the  stony),  Arabia  Felix  (the  blest),  and  Arabia  Deserta  (the 
desert),  dates  from  the  time  of  the  Greek  geographers,  Strabo 
and  Ptolemy. 

The  chief  ports  are  Jeddah  and  Hodeida,  on  the  Red  Sea. 
Islam  is  the  religion  of  the  country,  which,  with  its  holy  cities 
of  Mecca  and  Medina,  is  the  very  centre  of  Mohammedanism. 
The  followers  of  Mohammed,  who  was  born  at  Mecca  in  571, 
conquered  the  whole  territory,  and  Mohammedanism  had 
displaced  Judaism  and  Sabaism,  the  previous  prevailing 
forms  of  worship,  by  the  end  of  the  sixth  century.  The 
Koran  was  written  in  Arabic  (622-632).  Arabia  was  con 
quered  by  the  Turks  (1518-39). 

Yemen  is  the  southern  and  most  fertile  part  of  Arabia 
Felix,  bordering  on  the  Red  Sea  from  Jizan  to  the  Straits  of 
Bab-el-Mandeb,  with  an  area  of  77,000  square  miles,  and  a 
population  of  about  three-quarters  of  a  million.  According 
to  E.  Stanley  Poole,  in  Smith's  Dictionary  of  the  Bible, 
Yemen  embraced  originally  the  most  fertile  districts  of 
Arabia,  and  the  frankincense  and  spice  country.  Its  name, 
signifying  "the  right  hand"  (and  therefore  "south"  cf.  St 

*  Biography  of  the  Rev.  H.  A,  Stern,  D.D.,  p.  95. 


184  WOLFF    IN    ARABIA  [1830 

Matthew  xii.  42),  is  supposed  to  have  given  rise  to  the  appella 
tion  ev8ai[J.<t)v  (Felix),  which  the  Greeks  applied  to  a  much 
more  extensive  region.  Sana,  or  Sanaa,  is  the  capital,  about 
88  miles  north-east  of  Hodeida.  The  present  population  is  from 
40,000  to  50,000,  of  whom  20,000  are  said  to  be  Jews.  The 
first  mention  of  these  in  the  Society's  literature  occurs  in  the 
Journal  of  Dr.  Wolff,  for  1825,  who  was  then  visiting  Persia. 
He  says : 

The  acquaintance  of  the  Jews  of  Yemen  must  be  of  the  highest  importance 
to  all  the  friends  of  Israel.  They  are  the  descendants  of  those  Jews  who 
were  taken  from  Jerusalem  by  Nebuchadnezzar,  and  then  settled  themselves  in 
Yemen.  .  .  .  No  Jews  whom  I  ever  saw  have  such  Abrahamic  countenances,  and 
manner  of  expressing  themselves,  as  those  few  Jews  of  Yemen  whom  I  saw  at 
Bussorah  and  Bushire. 

According  to  Dr.  Stern,  the  time  when  the  Jews  first  settled 
there  is  involved  in  uncertainty :  their  own  tradition  asserts, 
that,  during  the  invasion  of  Palestine  by  Nebuchadnezzar 
they  fled  to  Egypt,  and  subsequently  wandered  farther  south 
ward,  till  they  came  to  the  mountains  of  Arabia,  where  they 
permanently  established  their  homes.  The  fertility  of  the 
soil,  the  salubrity  of  the  climate,  and  the  picturesqueness  of 
the  scenery,  rapidly  augmented  the  little  colony  by  attracting 
fresh  immigrants,  who,  on  those  distant  plains  and  woody 
slopes,  found  that  peace  and  quiet,  which  their  own  fated  and 
distracted  country  no  longer  afforded.  Inured  to  hardships, 
and  nurtured  in  war,  these  foreign  colonists,  by  a  dexterous 
application  of  their  prowess  and  valour,  soon  gained  an  ascen 
dency  over  the  wild  tribes  by  whom  they  were  surrounded ; 
and  the  exiles  from  Judaea  in  a  very  short  time  reigned,  where 
at  first  they  had  only  been  tolerated.  For  nearly  six  hundred 
years  the  power  and  religion  of  the  Hebrews  predominated 
throughout  Arabia  :  trade,  under  their  sway,  increased  ;  agri 
culture  flourished,  and  the  flocks  and  herds  multiplied  on 
every  tract  of  pasture-land.  * 

Christianity  was  introduced  into  Southern  Arabia  toward 
the  close  of  the  second  century,  and  about  a  century  later  it 

*  Dr.  Stern  in  Journal  of  a  Missionary  Journey  into  Arabia  Felix,  Jewish 
Intelligence,  1857,  p.  146. 


1840]  JEWS    OF    ARABIA  185 

had  made  great  progress.  It  flourished  chiefly  in  the  Yemen, 
where  many  churches  were  built,  and  also  rapidly  advanced 
to  other  portions  of  Arabia  through  the  kingdom  of  Hireh 
and  the  contiguous  countries,  Ghassan,  and  other  parts.  The 
persecutions  of  the  Christians,  and  more  particularly  of  those 
of  Nejran  by  the  Tubba'  Zu-n-Nuwas,  brought  about  the  fall 
of  the  Himyarite  dynasty  by  the  invasion  of  the  Christian 
ruler  of  Abyssinia.  Judaism  was  propagated  in  Arabia 
probably  during  Biblical  times,  and  became  very  prevalent 
in  the  Yemen,  and  in  the  Hijaz,  especially  at  Kheybar  and 
Medina,  where  there  are  said  to  be  still  tribes  of  Jewish 
extraction.  In  the  period  immediately  preceding  the  birth 
of  Mohammed,  another  class  had  sprung  up,  who,  disbelieving 
the  idolatry  of  the  greater  number  of  their  countrymen,  and 
with  leanings  toward  Judaism,  looked  to  a  revival  of  what 
they  called  '  the  religion  of  Abraham.'  The  promulgation 
of  the  Mohammedan  religion  overthrew  Paganism,  and 
also  almost  wholly  superseded  the  religions  of  the  Bible 
in  Arabia.* 

The   Jews    of    Arabia   were   the   earliest   victims.      Dean 
Milman  thus  relates  the  wars  against  them  : 

The  Jews  were  among  the  first  of  whom  Mohammed  endeavoured  to  make 
proselytes— the  first  opponents — and  the  first  victims  of  the  sanguinary  teaching 
of  the  new  Apostle.  For  centuries,  a  Jewish  kingdom,  unconnected  either  with 
the  Jews  of  Palestine  or  Babylonia,  had  existed  in  that  district  of  Arabia  called, 
in  comparison  to  the  stony  soil  of  one  part  and  the  sandy  waste  of  the  other, 
Arabia  the  Happy.  .  .  .  Though  they  had  lost  their  royal  state,  the  Jews  were  still 
numerous  and  powerful  in  the  Arabian  peninsula ;  they  formed  separate  tribes,  and 
maintained  the  fierce  independence  of  their  Ishmaelitish  brethren.  Mohammed 
manifestly  designed  to  unite  all  those  tribes  under  his  banner.  While  his  creed 
declared  implacable  war  against  the  worshippers  of  fire,  it  respected  the  doctrine 
of  the  Jews.  .  .  .  But  the  Jews  stood  aloof  in  sullen  unbelief;  they  disclaimed 
a  Messiah,  sprung  from  the  loins  of  Hagar,  the  bondwoman.  Nothing  remained 
but  to  employ  the  stern  proselytism  of  the  sword  ;  the  tone  of  Mohammed  changed 
at  once.f 

Tribe  after  tribe  was  defeated ;  their  castle-fastnesses  could  not  sustain  the 


*  Smith's  Dictionary  of  the  Bible,  sub  verb.  "  Arabia." 
t  History  of 'the  Jews,  Bk.  xxii.,  p.  85  et  seq. 


186  WOLFF    IN    ARABIA  [1830 

assaults  of  the  impetuous  warriors  who  now  went  forth  under  the  banner  of 
Islam.  * 

The  rapid  spread  of  Mohammedanism  under  Mohammed 
himself,  and  his  successors,  Abu-beker,  Omar,  Othman,  AH, 
and  succeeding  Caliphs,  was  wonderful  indeed.  The  conquest 
of  Syria  occupied  but  five  years  ;  of  Persia,  twenty  ;  of  Egypt, 
three,  and  of  all  North  Africa,  fifty.  The  ultimate  dominion 
of  Mohammedanism  was  extensive  and  widespread  ;  as  Dean 
Milman  eloquently  says,  its  work  had  been 

to  reduce  the  followers  of  Zoroaster  to  a  few  scattered  communities,  to  invade 
India,  and  tread  under  foot  the  ancient  Brahminism,  as  well  as  the  more  wide 
spread  Buddhism,  even  beyond  the  Ganges  ;  to  wrest  her  most  ancient  provinces 
from  Christianity;  to  subjugate  by  degrees  the  whole  of  the  pastern  dominions, 
and  Roman  Africa  from  Egypt  to  the  Straits  of  Gibraltar  ;  to  assail  Europe  at  its 
western  extremity  ;  to  possess  the  greater  part  of  Spain,  and  even  to  advance  to 
the  banks  of  the  Loire  ;  more  than  once  to  make  the  elder  Rome  tremble  for  her 
security,  and  finally  to  establish  itself  in  triumph  within  the  new  Rome  of 
Constantine.  t 

In  1836  Wolff  paid  a  visit  to  the  Jews  of  Yemen.  He 
was  told  by  More  Joseph  Alkaree,  the  chief  rabbi  of  Sanaa, 
that  they  received  all  their  books  from  the  Jews  of  India  ;  and 
also  that  the  Jews  of  Yemen  did  not  return  to  Jerusalem  after 
the  captivity  of  Babylon  :  and  when  Ezra  wrote  a  letter  to  the 
princes  of  the  captivity  residing  at  Tanaan,  one  day's  journey 
from  Uzal,  i.e.,  Sanaa,  inviting  them  to  return  to  Jerusalem, 
they  replied, 

Daniel  predicts  the  murder  of  Messiah,  and  another  destruction  of  Jerusalem 
and  the  Temple,  and  therefore  we  will  not  go  up  until  He  shall  have  scattered 
the  power  of  the  holy  people,  until  the  2,900  days  are  over. 

Wolff  expounded  to  the  Jews  of  Sanaa  the  fifty-third 
chapter  of  Isaiah ;  and  shewed  them  that  the  sufferings  of  Jesus 
Christ  are  described  therein.  He  baptized  the  Jews  Menahem, 
More  David,  and  Yehya-Zaleh,  together  with  their  whole 
families,  in  the  Jewish  quarter,  which  was  called  Kahal  Alye- 
hood  ;  and  he  left  them  New  Testaments.  Polygamy  exists 
among  the  Jews  of  Yemen.  Wolff  asked  them  how  many  wives 

*  History  of  Latin  Christianity,  Bk.  iv.,  ch.  i.,  p.  184. 
t  Id.  Bk.  iv.  ch.  i.,  163. 


1840]  JEWS    OF    SANAA  187 

they  married  in  general  ?  They  replied,  "  Only  two  ;  and  even 
then  there  is  a  devil  among  them."  This  they  said  with  the 
greatest  simplicity.  They  had  eighteen  synagogues,  and  the 
name  of  the  greatest  was  Keneese  Beit  Alusta.  They  desired 
Wolff  to  dine  with  them,  but  his  health  did  not  allow  him  to 
accept  their  hospitality.  The  name  of  another  Jew  whom 
he  baptized  was  Joseph  Nagash.* 

We   shall   return  to  this  interesting   country  in   Chapter 
XXXI. 


*  Travels  and  Adventures  of  Dr.  Wolff,  vol.  ii.  pp.  301-3. 


CHAPTER    XX. 

THE   BARBARY  STATES. 


Ancient  Kingdom  of  Barbary— Tripoli- Tunis— Algeria  and  Morocco— Pioneer 
work  in  Tripoli  and  Tunis  by  Nicolayson  and  Farman— Visit  to  Algiers— Ewald 
also  goes  there— Tunis  Mission  established  by  Ewald— Successful  beginning—  "In 
labours  more  abundant"— Missionary  journeys— Great  desire  for  the  Bible— Visible 
effects  of  the  work— Other  agents— Mission  suspended. 

THE  attention  of  the  Committee  had  been  drawn  in  the 
year  1828  to  the  very  large  number  of  Jews  living 
in  the  Barbary  States.  Before  describing  the  efforts 
consequently  made  on  their  behalf,  it  may  be  necessary  to  say 
that  the  ancient  country  of  Barbary  was  co-extensive  with 
that  district  of  Africa  bordering  on  the  Mediterranean  Sea, 
reaching  from  Egypt  to  the  pillars  of  Hercules  in  the  Atlantic 
Ocean,  and  lying  between  25°  E.  and  10°  W.  It  comprised 
the  countries  of  Barca,  Tripoli,  Tunisia,  Algeria  and  Morocco, 
and  was  2,000  miles  from  east  to  west.  The  original  inhabit 
ants,  or  Berbers,  from  which  the  name  of  the  country  was 
derived,  came  from  Arabia  and  other  parts  of  Asia.  Its 
position,  indeed,  gave  great  facilities  to  European  as  well 
as  to  Asiatic  and  African  colonization,  and  consequently  the 
population  became  of  a  very  mixed  character :  Phoenicians, 
Arabs,  Moors  (from  Mauritania  about  A.D.  1400),  Turks,  Jews, 
Italians,  Spanish,  Egyptians,  Persians,  etc. 

The  whole  district  was  under  the  sway  of  Carthage  for  some 
hundreds  of  years,  eventually  falling  to  the  Roman  power. 
The  Vandals,  under  Genseric,  conquered  it  A.D.  439,  and,  after 
a  short  Roman  re-conquest,  it  was  finally  seized  in  697  by 
the  Arabs,  who  call  it  Moghreb,  i.e.,  "the  West,"  and 
the  inhabitants  Moghrebin.  The  Jews  form  a  very  consider 
able  part  of  the  population  of  these  countries,  numbering 
over  250,000,  and  are  very  widely  known  as  Moghrebi,  or 
Mugrabi,  i.e.,  "  western  "  Jews. 


1830-40]  TUNISIA     AND    ALGERIA  189 

Tripoli  is  the  least  fertile  province  of  ancient  Barbary,  and 
including  Barca, extends  along  the  coast  from  Egypt  to  Tunisia, 
being  bounded  on  the  south  by  the  Deserts  of  Libya  and 
Sahara.  It  is  under  Turkish  sovereignty,  which  is  merely 
nominal  in  that  part  of  the  province  bordering  on  the  barren 
land.  The  total  population  is  only  about  1,200,000;  with  an 
average  of  hardly  three  persons  to  the  square  mile.  There 
are  about  10,000  Jews  throughout  the  country. 

Tunisia,  the Jezirat-el-Moghreb,  "  Isle  of  the  West"  of  the 
Arabs,  and  Africa  Propria  of  the  Romans,  is  the  smallest  of 
the  old  Barbary  States,  having  an  area  of  about  45,000 
square  miles,  and  lying  between  Tripoli  on  the  east,  and 
Algeria  on  the  west.  It  is  simply  covered  with  remains  of 
the  old  Roman  occupation.  The  population  amounts  to  two 
millions,  mostly  Arabs,  and  Berbers,  or,  as  they  are  called  in 
the  regency,  Kabyles,  with  60,000  Jews,  and  45,000 
Europeans — French,  Italians,  Spanish  and  Maltese.  Tunisia 
came  under  the  sovereignty  of  Turkey  in  1575,  and  was 
governed  by  an  hereditary  Bey.  Since  1881  it  has  been  a 
French  Protectorate. 

Algeria,  the  middle  State  of  Barbary,  comprising  the  pro 
vinces  of  Algiers,  Oran,  and  Constantine,  covers  an  area  of 
184,474  square  miles.  The  country,  originally  inhabited  by 
Berbers,  came  under  the  power  of  the  Romans,  Vandals  and 
Arabs  successively,  like  the  other  Barbary  States.  In  the 
sixteenth  century  it  was  invaded  from  Spain,  but  the  country 
belonged  to  the  Turks  from  its  conquest  in  1516,  by  the 
corsair  Barbarossa,  until  1830,  when  it  became  a  French 
colony.  The  Kabyles  and  Arabs  withstood  the  French  until 
1847,  when  these  warlike  tribes  were  overcome.  The  total 
population  of  Algeria  amounts  to  about  four  millions,  of 
whom  the  Berbers  (Kabyles)  and  Arabs  form  the  greatest 
proportion  ;  there  are  about  200,000  French,  a  considerable 
number  of  Italians,  Spanish,  Maltese,  and  57,000  Jews. 

The  country  of  Morocco,  answering  to  the  ancient 
Mauritania,  is  from  200,000  to  220,000  square  miles  in  extent, 
and  stretches  from  the  Mediterranean  Sea  and  the  Atlantic 
Ocean,  on  the  north  and  west,  to  the  Sahara  desert  on  the 


190  BARBARY    STATES  [1830 

south,  and  Algeria  on  the  east.  The  land  bordering  on  the 
coast,  called  the  Tell  country,  is  the  most  fertile,  although 
the  Atlantic  shore  is  flat  and  sandy.  The  population  is  about 
six  millions.  The  Moors  are  the  dominant  race.  They  are 
descendants  of  those  expelled  from  Spain  in  the  fifteenth 
century,  after  the  conquest  of  Granada  by  Ferdinand  and 
Isabella,  and  inhabit  the  coast  towns  principally.  There  are 
also  Arabs,  Berbers  (found  in  the  south,  or  hill  country,  beyond 
the  Atlas  Mountains),  Europeans,  Negroes,  and  1 50,000  Jews. 

As  Messrs.  Nicolayson  and  Farman  were  at  Malta,  whither 
they  had  retreated  when  obliged  to  leave  Palestine,  they  were 
deputed  to  visit  the  northern  coast  of  Africa  on  a  mission 
of  enquiry.  They  set  sail  from  Malta  on  November  loth, 
1829,  and  arrived  at  Tripoli,  the  capital  of  the  regency  of  the 
same  name,  on  the  i6th,  bringing  with  them  a  large  supply  of 
Holy  Scriptures  and  tracts.  The  Jews  then  numbered  6,000  in 
the  province,  and  from  3,000  to  5,000  in  the  town  of  Tripoli, 
principally  natives,  speaking  Arabic,  with  a  good  sprinkling 
of  European  Jewish  settlers.  They  were  much  oppressed 
by  the  Turkish  officials,  and  relegated  to  a  separate  quarter 
of  the  city  of  Tripoli.  Nicolayson  and  his  fellow-labourer 
visited  their  synagogues.  The  former  having  observed  to  an 
old  rabbi  that  he  would  probably  live  and  die  in  Tripoli, 
received  for  answer,  "  No,  no !  in  Jerusalem,  please  God  ;  in 
Jerusalem,  in  Terra  Santa." 

The  missionaries  visited  the  island  of  Gerba,  then  went  on  to 
Sfax,  and  Susa,  and  arrived  at  Tunis,  the  capital,  on  December 
26th.  There  they  found  30,000  Jews,  comprised  of  three 
classes — native  Arabic,  Italian  or  Livornese  from  Leghorn, 
and  Spanish,  descendants  of  those  expelled  from  Spain 
in  1492.  After  a  stay  of  nearly  three  weeks,  till  January 
1 5th,  1830,  the  deputation  came  to  the  conclusion  that  it  was 
desirable  to  establish  a  mission  station  at  Tunis,  and  that 
although  Jewish  fanaticism  was  extreme  and  obstacles  great, 
there  was  reason  to  believe  that  missionary  prospects  were 
promising. 

Nicolayson  landed  at  Algiers  on  April  1st,  1831,  with 
Hebrew,  Arabic,  French,  Italian  and  Spanish  Scriptures. 


1840]  EWALD    AT    ALGIERS  191 

The  Jews  were  numerous,  numbering  4,000  families,  and 
greatly  elated  at  their  sudden  and  complete  emancipation  by 
the  French  in  the  previous  year.  The  Jews  spoke  every 
language  current  in  the  Mediterranean,  but  chiefly  Arabic. 
From  his  enquiries,  and  the  intercourse  he  was  able  to  have 
with  the  Jews  of  Algiers,  where  he  remained  till  May  2ist, 
Nicolayson  came  to  the  conclusion  that  the  time  had  come  for 
a  missionary  effort  amongst  the  Jews  of  both  town  and 
regency. 

Accordingly,  the  Rev.  F.  C.  Ewald  was  sent  to  Algiers, 
where  he  arrived  on  September  i/th,  1832.  His  reception 
was  not  encouraging.  The  moment  he  landed  he  was  told  by 
the  Custom  House  authorities,  when  they  saw  the  Bibles 
which  he  had  brought  with  him  for  distribution,  "  You  have 
chosen  the  worst  part  of  the  world  for  your  good  intentions  ; 
there  is  nothing  to  be  done  in  that  way  here."  His  answer 
was,  "  This  book,  the  Bible,  has  already  done  great  things, 
and  I  trust  the  Lord  will  bless  it  also  in  this  country." 

Discouragement  crossed  Ewald  at  every  turn.     He  said  : 

All  those  whom  I  met  with,  and  to  whom  I  stated  the  object  of  my  mission, 
told  me  that  there  was  nothing  to  be  done  here,  because  the  people  are  too  bad — 
that  the  Jews  are  the  worst  set  of  people  that  exist  in  the  world — and  that  most 
of  the  Europeans  who  have  come  over  are  the  outcasts  of  human  society.  I 
believe  this  to  be  true,  but  I  think,  because  this  is  true,  I  am  in  my  proper  place  : 
the  Gospel  of  Christ  is  able  to  convert  men,  to  convert  even  publicans  to 
righteousness. 

Ewald  commenced  to  work  amongst  the  Jews,  speaking  to 
them  and  selling  his  Hebrew  Bibles.  On  one  day  he  sold  as 
many  as  nineteen  copies  for  twenty-six  francs,  a  large  sum 
from  poor  Jews  ;  but  they  would  not  take  the  New  Testa 
ment.  He  also  hired  a  house,  intending  to  have  services  there 
for  Jews,  when  the  French  Governor-General  sent  him  a 
letter  forbidding  him  to  preach.  This  was  a  great  blow,  vir 
tually  suspending  missionary  operations,  and  Ewald  left 
Algiers  for  Malta.  The  French  authorities  subsequently 
forbade  the  Rev.  P.  J.  Oster  to  settle  in  Algeria  as  the 
Society's  missionary.  The  Committee  had  to  submit  to  this 
decision  and  await  a  more  convenient  season. 

The  Society's  mission  at  Tunis  was  established  in  1834  by 


192  BARBARY    STATES  [1830 

Evvald.  His  first  experience  on  landing  before  his  entry  into 
the  city  on  June  3Oth,  threw  great  light  upon  the  way  in 
which  Jews  were  oppressed  at  that  period.  He  said  : 

This  afternoon,  there  came  down  to  the  Goletta  from  Tunis  more  than  300 
Jews— males,  females,  and  children,  to  accompany  some  of  their  relations,  who 
are  leaving  this  country  to  go  to  Jerusalem.  I  was  informed  that  there  were  five 
who  were  leaving  for  the  Holy  City.  At  the  Goletta  they  took  leave  ;  the  one 
party  proceeded  to  Alexandria,  and  the  other  returned  to  Tunis.  Here  I  saw  a 
specimen  of  the  cruel  treatment  the  poor  Jews  meet  with  in  this  country.  Some  of 
those  who  accompanied  their  brethren  to  the  Goletta  sat  down  upon  a  bank,  from 
which  they  could  look  to  the  ships  where  they  embarked  for  Jerusalem  ;  but  soon 
there  came  a  Moor  with  a  stick  in  his  hand,  and  drove  them  away.  An  old  Jew, 
with  a  white  beard,  spoke  some  words  to  the  man  which  I  could  not  hear,  as  I 
was  standing  too  far  off :  on  this  the  Moor  got  into  a  passion,  and  smote  the  poor 
Jew  repeatedly  in  his  face.  I  cannot  express  what  I  felt  when  seeing  this — "  O  ! 
that  the  salvation  of  Israel  would  come  out  of  Zion ;  O  !  that  the  Lord  would 
bring  back  the  captivity  of  His  people,;  then,"  and  only  then,  "  will  Jacob  rejoice, 
and  Israel  be  glad  !  "  Now  poor  Israel  is  oppressed  everywhere  more  or  less.  * 

Ewald's  early  journals  are  of  extreme  interest,  and  shewed, 
as  he  said,  that  "  the  Lord  has  opened  a  door  for  His  Word  in 
this  dark  and  benighted  country."  Want  of  space  forbids  ex 
tracts,  but  the  following  summary  of  three  months'  labour 
speaks  for  itself: 

I  forward  you  my  journal  from  June  22nd  to  September  30th,  by  which  you  will 
perceive  that  it  seems  the  Lord  will  open  a  door  of  usefulness  in  this  country. 
You  will  observe  that  our  gracious  Lord  and  God  has  afforded  me  an  opportunity 
of  preaching  the  Gospel  of  salvation  to  numbers  of  Jews,  Mohammedans,  and  to 
some  Christians.  You  will,  I  am  sure,  rejoice  with  me  to  learn  that  the  Holy 
Scriptures  have  found  their  way  into  the  houses  of  Jews,  Mohammedans,  and 
Roman  Catholics. 

The  number  of  copies  sold  within  the  three  months  amounted 
to  392  ;  1 80  whole  Bibles,  in  Hebrew,  Arabic,  Italian,  Spanish, 
and  French  ;  33  New  Testaments,  in  Hebrew,  Arabic,  Italian, 
and  Greek  ;  179  Psalms,  in  Hebrew,  Arabic,  and  Greek. 
During  the  same  time  Ewald  sold  about  300  tracts,  mostly 
Italian  and  Arabic,  and  gave  away  about  50  copies  of  the 
Holy  Scriptures.  The  establishment  of  mission  schools  also 
engaged  his  attention.  He  soon  afterward  commenced  a 
service  on  Sunday,  and  had  much  intercourse  with  Jews, 

*  Monthly  Intelligence,  1834,  p.  27. 


1840]  EWALD     VISITS     TOWNS    ON    THE     COAST  193 

including  several  rabbis,  one  of  whom  was  excommunicated  for 
visiting  him.  He  used  to  go  to  the  Jewish  quarter  with  his 
pockets  full  of  tracts,  and  his  journals  abound  in  most 
interesting  incidents. 

In  July  1834  Ewald  went  to  Malta  for  a  short  time,  as  he 
was  suffering  much  from  ophthalmia  ;  and  on  his  way  back  to 
Tunis  he  visited  Monastir  and  Susa,  and  at  both  places 
was  able  to  proclaim  the  Gospel  to  numbers  of  Jews.  He 
arrived  at  Tunis  in  September,  and  at  once  resumed  his 
missionary  work  He  said  : 

I  have,  from  morning  till  night,  every  possible  opportunity  for  preaching  the 
unsearchable  riches  of  Christ  Jesus  our  Lord  to  Jews  and  Mohammedans,  sometimes 
in  my  own  dwelling-place — at  other  times  in  their  habitations,  or  shops,  syna 
gogues,  or  in  the  market-place.  The  effect  is  known  only  to  Him  who  has 
promised  that  His  word  shall  not  return  void,  but  shall  accomplish  that  which  He 
pleases.  The  desire  to  read  and  to  possess  the  Word  of  God  is  daily  increasing 
among  the  remnant  of  Israel  in  this  country.  Even  the  very  poor  save  a  few 
shillings  in  order  to  buy  the  pearl  of  great  price.  Others  who  are  even  too  poor 
to  follow  their  example,  made  an  agreement  to  pay  a  few  pence  every  week. 
Doors  have  been  opened  for  the  circulation  of  the  Scriptures  along  the  coast  and 
in  some  places  in  the  interior.  * 

In  1835  Ewald  visited  places  along  the  northern  coast 
of  Africa — Soliman,  Nabal,  Hammamet,  Susa,  Monastir, 
Medea,  El-Djem,  Sfax,  Gabes,  Menzel,  Shara,  the  Island  of 
Gerba,  and  Tripoli,  and  he  preached  the  Gospel  to  multitudes 
of  Jews.  Thousands  of  copies  of  the  Bible  were  placed 
in  their  hands,  and  tens  of  thousands  of  tracts  circulated. 
Most  interesting  records  of  this  journey  remain,  to  one 
of  which  we  cannot  refrain  from  referring.  Ewald  was 
preaching  on  the  wild  shores  of  Gabes,  where  the  Jews  had 
never  so  much  as  heard  of  Christ,  when  the  general  cry 
was,  "  Give  me  a  Bible,  give  me  a  Bible  ;  here  is  the  money 
for  it !  "  so  great  was  the  demand  that  he  had  none  left  for 
other  places,  at  which  he  said,  the  poor  Jews  cried  out  for  the 
Word  of  God,  like  children  perishing  with  hunger. 

In  1836  Ewald  came  to  England  to  receive  ordination, 
leaving  Mr.  J.  Richardson,  an  African  traveller,  in  charge  of 
Tunis  ;  but  he  was  back  again  in  the  spring  of  1837, 

*  Monthly  Intelligence,   1835,  p.  72. 
O 


194  BAKBARY    STATES  [1830 

and  was  welcomed  by  Jews  and  Mohammedans   alike.    He 
then  wrote : 

For  years  I  have  laboured  in  this  dark  place,  have  sown  the  seed  often  in  tears, 
anxiously  waiting  for  the  heavenly  dew  to  fructify  it  ;  here  and  there  I  saw  also 
the  seed  spring  up  ;  I  beheld  blossoms,  but  the  ripe  fruit  in  the  ear  I  was  till  now 
not  privileged  to  see  ;  a  new  period  of  our  mission  seems,  however,  now  to  dawn 
upon  us.  We  perceive  that  the  work,  begun  in  the  name  of  the  Lord,  and  in 
dependence  upon  His  promises,  has  not  been  in  vain.  There  are  many,  and 
particularly  among  the  young  Jews,  who  are  convinced  of  the  truth  of  Christianity, 
yet  have  not  faith  enough  to  confess  it  publicly.  * 

There  could,  however,  be  no  doubt  that  a  great  work  had 
been  accomplished.  On  December  3ist,  1838,  Ewald  wrote  : 

I  have  now  been  since  1832  on  the  coast  of  Africa.  It  has  been  my  privilege 
to  proclaim  the  Gospel  of  salvation  to  many  thousands  of  the  sons  of  Abraham 
during  that  period.  To  thousands  I  have  been  permitted  to  present  the  oracles  of 
God,  and  tens  of  thousands  of  tracts  have  been  put  into  circulation  among  the 
great  mass  of  the  Jewish  population  of  this  country.  The  effect  produced  by  these 
various  means  of  grace  may  be  thus  described : — The  greater  part  of  the  Jews 
know  now  that  Christianity  is  not  a  system  of  idolatry,  but  a  revelation  of 
God  built  upon  the  Scriptures  ;  that  the  precepts  of  the  Gospel  are  very  good 
and  beneficial  to  mankind.  They  acknowledge,  for  the  most  part,  that  the  only 
difference  which  exists  between  the  Christians  and  the  Jews  is,  that  the  former 
maintain  the  Messiah  is  come,  and  Jesus  Christ  is  the  Messiah,  whilst  the 
latter  deny  both,  which  may,  however,  fairly  be  decided  by  the  Word  of 
God.  They  perceive  that  true  Christians  are  not  the  enemies  of  the  Jews,  but, 
on  the  contrary,  their  well-wishers,  who  provide  them  with  the  Scriptures,  and 
pray  for  their  real  welfare.  The  greater  part  of  them  are  now  acquainted  with 
the  written  Word  of  God,  and  we  are  able  to  appeal  with  more  effect  to  the 
testimony  of  Scripture  without  being  constantly  told,  "  These  passages  do  not 
occur  in  our  Bibles,  but  are  a  fabrication  of  yours,  in  order  to  make  us  believe 
that  Jesus  is  the  Messiah."  Some  have  also  a  favourable  opinion  of  Christianity  ; 
a  few  are  convinced  of  the  truth  of  the  same ;  but  as  long  as  those  obstacles 
mentioned  in  former  letters  remain,  there  is,  humanly  speaking,  no  possibility  that 
any  one  will  make  a  public  confession  of  Christ  Jesus.  Some  of  the  greatest 
admirers  of  the  Talmud  have  been  led  seriously  to  consider,  whether  that  book 
proceeded  from  God  or  from  the  imagination  of  man,  and  some  others  have  boldly 
declared  that  the  Talmud  is  contrary  to  the  Word  of  God.  These  are  some  of  the 
visible  effects  produced  by  the  establishing  of  a  mission  on  this  coast ;  and  as  yet 
nothing  more.  We  can,  therefore,  look  on  our  past  labours  only  as  preparatory,  t 

The  field  which  the  Barbary  States  offered  was  extensive, 
and  the  arduous  work  called  for  an  increase  of  workers.  Mr. 

*  /ewish  Intelligence,   1837,  p.  251. 
t  Id.,   1839,  p.  84. 


1840]  CONVERTS    AND    ENQUIRERS  195 

N.  Davis,  therefore,  and  subsequently  Mr.  H.  London,  a  convert 
of  many  years'  standing,  were  sent  out  to  assist  Ewald. 
Unfortunately,  London  was  soon  called  away  to  his  rest. 

A  learned  Leghorn  Jew  named  Kastenbaum,  converted 
through  Ewald's  instrumentality,  was  baptized  at  Tunis  ;  an 
event  which  caused  no  small  stir  amongst  the  Jews,  who 
offered  him,  in  vain,  large  sums  of  money  to  return  to  Judaism. 

The  very  distressed  state  of  the  country  at  this  time  added 
to  the  difficulties  and  hindrances  in  the  work.  Speaking  of 
them,  Ewald  said  : 

The  line  of  separation  between  Jews  and  Christians  is  so  broad  and  so  plainly 
marked,  that  the  enquirer  after  truth  often  finds  it  almost,  if  not  altogether, 
impossible  to  obtain  the  most  scanty  subsistence,  if  he  does  not  continue  as 
heretofore  to  live  as  a  Jew.  If  he  shows  any  disposition  to  embrace  Christianity, 
he  is  cut  off  and  cast  out  to  beggary  and  want. 

Nineteen  enquiring  Israelites  were  all  of  them  more  or  less 
exposed  to  suffering  and  distress  on  account  of  their  conviction 
of  the  truth  of  Christianity. 

It  was  most  unfortunate  that  at  this  juncture,  owing  to 
repeated  attacks  of  ophthalmia,  Ewald  was  obliged  to  return 
home  in  1841.  During  his  residence  of  seven  years  in  North 
Africa,  a  vast  number  of  copies  of  the  Holy  Scriptures  had 
been  put  into  circulation  amongst  the  Jews  ;  and  this  was 
in  itself  a  great  missionary  achievement. 


O  2 


CHAPTER   XXI. 
WOLFF'S  VISITS  TO  JEWS  IN  CENTRAL  ASIA. 


Jewish  Communities— Turkestan-Dr.  Wolff  at  Sarakhs,  Merv  and  Khiva- 
Jews  of  Balkh  and  Afghanistan— Wolff  at  Bokhara  in  1832 -Again  in  1846— His 
strange  welcome— Jews  and  the  Ameer— His  opinion  of  Wolff. 

COMMUNITIES  of  Jews  are  to  be  found  in  the  various 
countries  of  Central  Asia,  including  Turkestan  and 
Afghanistan,    and    their   number    may    be   approxi 
mately  set  down  as  35,000.     Moreover,  some  of  the  smaller 
races  in  Central  Asia  have  been  thought  by  some  travellers  to 
be  remnants  of  the  Ten  Tribes,  resembling  somewhat,  as  they 
do,  the  Jews  in  physiognomy,  religious  customs,  and  certain 
traits  of  character.     All  this  is  uncertain,  and,  at  the  best, 
merely  tradition  or  conjecture. 

That  intrepid  missionary  and  traveller,  Dr.  Joseph  Wolff, 
so  often  quoted  in  these  pages,  who,  in  the  words  of  General 
Sir  Charles  Napier,*  had  "worked  harder  for  religion,  and 
gone  through  more  dangers  for  it,  with  a  brave  heart,  than 
any  man  living,"  said  : 

There  cannot  be  the  slightest  doubt  that  the  Jews  in  Khorassan,  Bokhara, 
Samarcand,  and  Balkh,  and  also  in  Shahr-sabz  ;  as  well  as  the  descendants  of 
Tchingis  Khan,  and  the  Nogay  Tartars,  and  those  called  of  the  tribe  of  Naphtali, 
are  all  remnants  of  the  Ten  Tribes.  This  is  not  an  hypothesis,  but  a  relation 
of  their  own  assertions,  f 

Wolff's  travels  in  these  distant,  and  formerly  inaccessible, 
regions  were  undertaken  after  he  had  ceased  to  be  a  missionary 
of  the  Society  ;  indeed,  as  we  have  seen  in  Chapter  XIV.,  it 
was  his  determination  to  make  this  journey,  instead  of 
coming  home,  which  led  him  to  sever  his  connexion  with 
the  Society.}  He  expressed  himself  grateful  for  the  kindness 
and  benefits  he  had  received,  and  anxious,  in  his  individual 

*   Travels  and  Adventures  of  Dr.  Wolff,  vol.  ii.,  Preface,  p.  x. 
\  Ibid,  p.  62.  j  See  page  155. 


1830-40]  WOLFF    AT    MERV  197 

capacity,  to  render  any  service  to  the  cause  that  might  be 
in  his  power.  His  object  now  was  to  proclaim  the  Gospel  to 
the  Jews  in  Bokhara  and  all  over  Afghanistan  and  India  ;  as 
also  to  look  for  traces  of  the  Ten  Tribes  of  Israel,  and  to 
acquaint  himself  with  the  history  of  the  Jews  in  those  regions. 
On  his  way  he  passed  through  Sarakhs,  a  frontier  town  of 
Persia  and  Turkestan,  where  he  found  200  Jews,  called 
Moosaaee,  i.e.,  "followers  of  Moses."  They  dressed  like 
Turcomans  and  lived  in  tents.  He  stayed  with  them  several 
weeks  preaching  the  Gospel. 

At  Merv,  once  the  seat  of  the  Seljuk  Tatar  dynasty, 
formerly  belonging  to  Turkestan  but  now  in  Russian 
territory,  with  a  population  of  10,000,  Wolff  stayed  in 
the  tent  of  a  Jew,  and  made  acquaintance  with  one  Abd- 
Arrahman,  who  had  the  title  of  "  King  of  Righteousness."  * 
Wolff  found  many  Jews  who  had  turned  Moslems,  and 
*preached"to  all  alik"e! He  theiTproceeded  to  KEiva7fiie~  capital 
of  the  province  of  that  name,  with  a  population  of  12,000. 
The  Jews  of  Merv  and  Bokhara  told  him  that  the  in 
habitants  of  Khiva  were  chiefly  descendants  of  Hittites, 
Hivites,  and  Jebusites,  whose  ancestors  were  expelled  from 
Canaan  by  Joshua.  The  Jews  called  them  Philistines. f 
Wolff  next  went  to  Balkh,  one  of  the  oldest  cities  in  the 
world,  and  formerly  of  immense  size.  Its  ruins  extended  to  a 
circuit  of  twenty  miles.  Wolff  thought  it  must  have  been  a 
mighty  and  most  extensive  town, 

like  Rome  itself ;  for  one  goes,  often  for  a  whole  day,  through  a  desert  filled 
with  ruinous  houses,  and  then  one  comes  again  to  one  of  the  gates  of  Balkh  ;  by 
which  one  sees  what  were  the  dimensions  of  the  city.J 

It  is  famous  as  the  supposed  birthplace  of  Zoroaster,  and 
the  capital  of  the  Greek  kingdom  of  Bactria,  founded  by  the 
successors  of  Alexander  the  Great  It  is  still  called  the 
"  Mother  of  Cities,"  but  its  present  population  is  only  about 
6,000.  Wolff  found  the  Jewish  quarter  the  best  in  the  town, 
like  a  city  of  its  own,  and  the  Jews,  who  numbered  5°°> 
kindhearted  and  hospitable  to  strangers.  They  looked  upon 

*   Travels  and  Adventures,  vol  i.  528. 

t  Id.,  vol.  ii.  pp.  121,  152.  +  Ibid.  p.  32. 


198  JEWS    IN    CENTRAL    ASIA  [1830 

him  as  a  "  Hadjee,"  because  he  had  been  to  Jerusalem. 
"  They  permitted  me,"  said  Wolff,  "  to  read  the  Law  of  Moses 
in  their  synagogue,  and  to  preach  Christ  to  them." 

At  Dooab  the  people  naturally  took  offence  at  his  being 
called  "  Hadjee,"  a  distinction  for  Mohammedans  only.  They 
even  threatened,  "  We  will  sew  you  up  in  a  dead  donkey,  burn 
you  alive,  and  make  sausages  of  you"  unless  he  repeated 
their  creed. 

Wolff,  as  also  Sir  Alexander  Barnes,  Sir  W.  Jones,  Carey, 
and  Marshman,  believed  the  Afghans  to  be  of  Jewish  descent, 
an  opinion  held  by  many  in  the  present  day.  Wolff  speaks  of 
the  Baruch-Zeeye,  that  is,  "  the  sons  of  Baruch,"  as  betraying 
their  Jewish  descent  by  this  name,  and  says  that  the  Afghans 
are  of  the  tribe  of  Benjamin,  and  not  of  the  Ten  Tribes,  who, 
according  to  the  Arab  tradition,  migrated  to  Afghanistan, 
when  they  were  driven  out  of  Kheybar,  in  Arabia,  by  Moham 
med.  Wolff  stayed  at  Cabul  for  some  weeks  in  April  and 
May  1832,  and  discussed  the  merits  of  Christianity  with  the 
Jews  there.  They  quoted  to  him  the  saying  of  Maimonides, 
that  our  Lord  was  the  cause  why  Israel  perished  by  the  sword  ; 
to  which  Wolff  made  reply  : 

Yes,  yes  ;  my  nation  was  scattered,  on  account  of  having  crucified  the  Lord  of 
Glory  ;  for  they  had  shed  the  blood  of  the  Just  One.  Maimonides  was  right  that 
Jesus  Christ  (God  blessed  for  ever  !)  was  the  cause  that  Israel  perished  by  the 
sword. 

Twice  was  Wolff  in  Bokhara — in  1832,  and  again  in  1846. 
On  his  first  visit  he  was  dressed  like  a  Turcoman.  Having 
stated  his  object  to  the  Prime  Minister,  the  latter  obtained 
for  him  an  audience  with  the  Ameer,  when  he  was  denounced 
by  Jews  as  a  Russian  spy.  By  his  wonderful  adroitness 
/Wolff  overcame^all^opposition,  and  received  the  royal 
^permission  tcTgo  wherever  he  lflced~among  the~Jews7^ut 
he  was  forbid^en'to  talk  about  religion  with  thelVTussuTrhans. 
He  now  took  up  his  abode  with  a  Jew,  and  was  visited  by 
some  of  his  nation.  They  asserted  that  their  forefathers  had 
been  carried  away  by  the  kings  of  Assyria,  and  brought  to 
Halah  (i.e.  Balkh),  Habor  (i.e.  Samarcand),  Kara  (i.e.  Bokhara), 
and  the  river  Gozan  (i.e.  the  Oxus).  They  numbered  from 


1840]  WOLFF    AT    BOKHARA  199 

10,000  to  15,000,  and  were  distinguished  from  the  other 
inhabitants  by  their  dress,  physiognomy,  trades  and  pursuits. 
They  were  like  an  island  in  the  midst  of  the  surrounding 
ocean  of  a  large  mixed  population  of  180,000,  composed  of 
Tatshiks,  Nogays  (supposed  by  the  Jews  to  be  descendants 
of  Cain),  and  Tartars  (whom  the  Jews  believed  to  be  also  of 
Jewish  descent),  Afghans,  Marwee,  and  Osbecks.  The  city 
was  surrounded  by  a  wall,  fifteen  miles  in  circumference  with 
eleven  gates,  and  contained  360  mosques,  100  Mohammedan 
Colleges,  all  of  the  Sunni  sect,  many  caravanserais,  baths, 
bazaars,  and  an  old  palace  called  "The  Ark,"  built  1,000 
years  ago.  The  Jews  wore  a  small  cap,  and  a  girdle  round 
the  waist ;  they  were  dyers,  silk  traders,  charm-writers,  and 
medicine  men. 

Wolff  was  informed  that  there  was  a  colony  of  Polish  Jews 
in  Eastern  Turkestan.  Jews  from  Samarcand  and  Khokand 
came  to  see  him.  He  heard  that  300  Jews  had  turned 
Moslems.*  He  spenF  three~montEs~Tn ^  Jbo1crTaTa~"Coiiversing 
wiffi  Jews,  especially  of  the  learned  class,  and  had  the 
satisfaction  of  baptizing  as  many  as  twenty.  These  men  had 
all  remained  faithful  when  he  visited  Bokhara  again. 

This  second  visit,  to  anticipate  a  few  years,  was  made  with 
the  purpose  of  ascertaining  the  fate  of  Stoddart  and  Conolly, 
two  Englishmen  who,  as  it  transpired,  had  been  murdered. 
Wolffs  arrival  in  the  city  was  witnessed  by  20,000  people, 
who  shouted,  "  Welcome ! "  and  his  costume,  consisting  of 
gown,  doctor's  hood,  and  a  shovel  hat,  excited  no  small 
amount  of  astonishment.  Not  only  was  Wolff  dressed  in  full 
canonicals,  but  he  also  held  the  Bible  open  in  his  hand.  "  I 
felt,"  he  said,  "  my  power  was  in  the  Book,  and  that  its  might 
would  sustain  me."  The  collection  of  such  a  vast  crowd  was 
also  a  protection,  since  if  he  were  doomed  to  death,  it  would 
be  widely  known. 

Wolff,  describing  the  event,  says  : 

It  was  a  most  astonishing  sight ;  people  from  the  roofs  of  the  houses,  the  Nogay 
Tartars  of  Russia,  the  Cossacks  and  Girghese  from  the  deserts,  the  Tartar  from 

*  Researches  and  Missionary  Labours,  p.  198. 


200  JEWS    IN    CENTRAL    ASIA  [1830-40 

Yarkand  or  Chinese  Tartary,  the  merchant  of  Cashmeer,  the  Grandees  of  the  King 
on  horseback,  the  Afghans,  the  numerous  water-carriers,  stopped  still  and  looked 
at  me  ;  Jews  with  their  little  caps,  the  distinguishing  badge  of  the  Jews  of  Bokhara, 
the  inhabitants  of  Khokand,  politely  smiling  at  me  ;  and  the  mullahs  from 
Chekarpoor  and  Sinde  looking  at  me  and  saying,  "  Inglese  Saib  "  ;  veiled  women 
screaming  to  each  other,  "  Englees  Eljee  "  (English  Ambassador) ;  others  coming 
by  them  and  saying,  "  He  is  not  an  Eljee,  but  the  Grand  Derveesh."  * 

The  Tews  of  Bokhara  had  a  very  old  synagogue,  and  during 


Wolff's  stay  the  Ameer  gave  them  permission  to  repair  it. 
The  Jews  also  possessed  an  ancient  MS.  of  the  Book  of 


Daniel.  The  Ameer  shewed  a  predilection  for  the  Jewish 
Teligion,  and  frequently  attended  the  celebrations  of  the  Feast 
^TTabernacles.  f 

"The  Ameer  asked  if  Wolff  could  raise  the  dead,  and  if  he 
knew  when  the  day  of  resurrection  would  take  place.  The 
Ameer  declared  that  Wolff  was  the  most  singular  being  he 
had  ever  seen.  He  was  not  like  an  Englishman,  or  a  Jew,  or 
a  Russian !  J  And  he  was  probably  right.  His  very 
singularity  saved  him  from  the  fate  of  Stoddart  and  Conolly. 


*  Narrative  of  a  Mission  to  Bokhara,  vol.  i.  p.  313. 
t  Id.  vol.  ii.  p.  2. 
%  Ibid.  p.  27. 


fifth    periob, 

1841—1849. 
UNDER    EPISCOPAL   PATRONAGE. 


(Son  Ijatf)  set  some  in  tfye  cijurd),  first  apostUs. 

i  COR.  xn.  28. 

STafee  i)teti  therefore  ttnto  poursdbrs,  antt  to  all  tfye  florfe,  obcr  ti)e  toi)tcf) 
tf>e  "Sob  Gfjost  ^atf)  matoc  pou  obtrsccrs,  to  feeti  tije  rfjurcf)  of  ffiott, 
1|e  ^at^  purcfjasrt  toit^  1|ts  oton  fclootr. 

ACTS  xx.  28. 


FIFTH  PERIOD,  1841-1849. 
UNDER    EPISCOPAL    PATRONAGE. 


CHAPTER   XXII. 

EPISCOPAL   PATRONAGE   AND   THE   JERUSALEM   BISHOPRIC. 


Necessity  for  Episcopal  Patronage  —  Patron  and  Vice- Patrons  — History  of 
the  Jerusalem  Bishopric  movement— Frederick  William  IV. —  Chevalier  Bunsen  — 
The  Society  leads  the  way  —  Trustees  —  Selection  of  a  Bishop  — Michael  S. 
Alexander— His  previous  career  as  rabbi— Baptism  and  Ordination— Consecration— 
His  farewell  sermon  and  departure— Deputation  to  King  of  Prussia— W.  E. 
Gladstone— Death  of  the  Patron  and  the  President— Archbishop  of  Canterbury, 
the  new  Patron— Lord  Ashley  President— Annual  Sermons— By  the  Patron, 
Bishop  Blomfield  and  Bishop  Wilberforce— Other  preachers— Annual  meet- 
Ings  and  speakers  —  Vice-  Patrons  —  Vice-  Presidents  —  Comm  ittee  —  Trustees  — 
Secretariat— Establishment  of  other  Jewish  Missionary  Societies. 

THE  year  1841,  Mr.  Stock  tells  us,  was  an  epoch  in  the 
history  of  the  State,  the  Church  and  the  Church 
Missionary  Society,  and  he  gives  facts  to  support  this 
statement.*  This  year,  which  commences  our  present  Period, 
was  a  most  important  one  also  in  the  history  of  our  Society, 
from  the  fact  that  its  constitution  was  to  a  considerable 
extent  modified  by  a  vast  accession  of  Episcopal  patronage. 
Hitherto,  for  some  reason,  the  Bishops  were  not  among  the 
patrons  of  the  Society.  That  this  was  detrimental  to  its  best 
interests  we  can  well  believe.  We,  even  in  this  day,  appreciate 
the  extreme  difficulty  which  the  Society  has  in  making  its 
way  in  a  diocese  the  Bishop  of  which  is  not  in  official  connex 
ion  with  it,  and  the  great  need  of  securing  his  patronage. 
In  days  gone  by,  when  no  territorial  bishops  were  amongst 
the  ranks  of  Vice-Patrons,  the  difficulty  must  have  been 
vastly  greater.  We  know  that  some  of  our  friends  do  not 

*  History  of  the  C.M.S.,  vol.  i.  pp.  367  jf. 


204    EPISCOPAL  PATRONAGE  &  JERUSALEM  BISHOPRIC    [1841 

see  the  Society's  need  of  Episcopal  patronage,  especially  when 
the  particular  bishop  happens  to  be  an  advanced  Church 
man,  but  rather  deprecate  it.  That  this  is  a  short-sighted 
policy  we  are  convinced.  It  ought,  for  the  sake  of  extend 
ing  the  Society's  clientele,  to  be  the  policy  to  obtain  as 
Vice-Patron  every  Bishop  who  is  willing  to  become  such. 
The  Society  thought  so  in  1841,  and  resolved  to  secure  "the 
other  Bishops  "  i.e.,  all  the  Bishops,  in  addition  to  the  then 
Patron,  the  Bishop  of  Ripon,  who  was  the  sole  Episcopal 
supporter.  This  is  evident  from  the  fact,  that  on  August 
2  ist  of  that  year,  a  special  General  Meeting  of  the  Society 
was  held  in  Exeter  Hall,  Sir  Thomas  Baring  presiding,  to 
adopt  measures  with  a  view  "  to  securing  to  the  Society 
the  sanction  and  patronage  of  the  Archbishops  and  Bishops 
of  the  United  Church  of  England  and  Ireland,"  when  the 
following  resolutions  were  unanimously  adopted  : 

Moved    by    the    Right   Hon.    Lord   Ashley,    M.P.;    seconded   by    Rev.    W. 
Marsh,  D.D.,  incumbent  of  St.  Mary's,  Leamington  : — 

"That  all  questions  relating  to  matters  of  ecclesiastical  order  and  discipline, 
respecting  which  a  difference  shall  arise  between  any  Colonial  Bishop, 
or  any  Bishop  of  the  United  Church  of  England  and  Ireland,  in  foreign 
parts,  and  the  Committee  of  the  Society,  shall  be  referred  to  the  Arch 
bishops  and  Bishops  of  the  United  Church  of  England  and  Ireland, 
whose  decision  thereon  shall  be  final. 

Moved  by  the  Right   Hon.   Sir  G.   H.   Rose,   M.P.;  seconded  by  Rev.   E. 
Bickersteth,  rector  of  Watton  : — 

"That  the  Rule  which  is  now    Rule  XII.  of  the  Society  shall  stand  as 

follows  : — 

1 '  The  office  of  sole  Patron  shall  be  reserved  for  his  Grace  the  Primate  of  All 
England,  if  he  shall  accept  it ;  but  if  his  Grace  shall  not  accept  the  same, 
the  Committee  shall  nominate  a  Patron  or  Patrons,  as  well  as  the  Vice- 
Patrons.'" 

Moved  by  J.  Trotter,  Esq.;  seconded  by  the  Rev.  A.  McCaul,  D.D.:— 

"That  the  most  cordial  thanks  of  this  Meeting  be  offered  to  the  Lord  Bishop 
of  Ripon,  for  the  zeal  and  kindness  with  which  he  has  hitherto  filled  the 
office  of  Patron,  and  for  the  readiness  with  which  his  Lordship  has 
consented  now  to  accept  the  office  of  Vice-Patron." 

Moved  by  the  Hon.  William  Cowper,  M.P.;  seconded  by  the  Hon.  and  Rev. 
Henry  Montagu  Villiers,  rector  of  St.  George's,  Bloomsbury  :— 

"That  the  Archbishop  of  York,  the  Bishop  of  London,  and  the  other 
Bishops,  be  applied  to,  to  accept  the  office  of  Vice-Patrons  of  the 
Society." 


1849]  ARCHBISHOP    OF    CANTERBURY    PATRON  205 

The  Archbishop  (Dr.  Howley)  replied  on  the  23rd  of  the 
same  month,  accepting  the  office  of  Patron ;  and  we  may  say,  in 
anticipation,  that  since  then,  all  subsequent  Archbishops  have 
filled  the  office,  namely,  Dr.  Sumner(i848),  Dr.  Longley  (1862), 
Dr.  Tait  (1869),  Dr.  Benson  (1883),  Dr.  Temple  (1897),  and  Dr. 
Davidson  (1903).  Most  of  the  Bishops  also  agreed  to  become 
Vice-Patrons;  and  at  the  Annual  Meeting  (1842)  the  following 
were  formally  elected :  the  Archbishop  of  York  (Harcourt),  the 
Bishops  of  London  (Blomfield),  Durham  (Maltby),  Winchester 
(Charles  R.  Sumner),  Bath  and  Wells  (Law),  Lincoln  (Kaye), 
Worcester  (Pepys),  Llandaff  (Copleston),  Chester  (John  Bird 
Sumner),  Oxford  (Bagot),  Gloucester  and  Bristol  (Monk),  Ely 
(Allen),  Exeter  (Phillpotts),  Ripon  (Longley),  Salisbury  (Deni- 
son),  Hereford  (Musgrave),  Peterborough  (Davys),  Lichfield 
(Bowstead),  St.  Davids  (Thirlwall),  Sodor  and  Man  (Short), 
and  Jerusalem  (Alexander).  At  the  same  time  his  Excellency 
Chevalier  Bunsen,  the  Earl  of  Chichester,  and  Lord  Claud 
Hamilton,  M.P.,  also  were  appointed  Vice-Patrons.  "  I 
cannot  but  see  in  that  patronage  a  blessing,  not  merely  to 
our  Society,  but  a  rich  blessing  to  our  Bishops  themselves, 
and  a  rich  blessing  to  our  whole  Church,"  said  Edward 
Bickersteth,  in  moving  a  resolution  of  thanks  for  the  same. 

Shortly  afterward,  the  Archbishop  of  Armagh  (Lord  John 
George  Beresford)  became  Patron  of  the  Irish  Auxiliary,  and 
the  Archbishop  of  Dublin  ( Whately),  and  the  Bishops  of  Meath 
(Stopford),  Clogher  (J.  G.  Beresford),  Killaloe  (Tonson),  Cork 
(Kyle),  Derry  (Ponsonby),  and  Kilmore  (Leslie),  became 
Vice-Patrons. 

This  "  so  long  desired  event,"  as  the  obtaining  of  Episcopal 
patronage  was  called  in  the  Annual  Report  for  1842,  resulted 
from  another  of  equal  importance  and  consequences,  namely, 
the  creation  of  the  Anglican  Bishopric  in  Jerusalem.  This 
act,  which  caused  great  commotion  in  the  religious  world, 
came  about  in  the  following  way. 

In  1841  King  Frederic  William  IV.,  of  Prussia,  desired  to 
ameliorate  the  condition  of  Protestants  in  the  Holy  Land,  and 
to  secure  for  them  equal  privileges  with  the  Greek,  Latin,  and 
other  Churches,  and,  taking  advantage  of  the  re-establishment 


206     EPISCOPAL  PATRONAGE  &  JERUSALEM  BISHOPRIC    [1841 

of  the  Turkish  Suzerainty  by  the  aid  of  Christian  Europe, 
proposed  to  Her  Majesty's  Government,  through  Chevalier 
Bunsen,  a  united  effort  to  place  a  Bishop  as  the  Protestant 
representative  in  the  Holy  City.  This  offer  was  cordially 
accepted.  Owing  chiefly  to  the  exertions  of  Lord  Ashley, 
(afterward  Earl  of  Shaftesbury),  Lord  Palmerston,  then 
Foreign  Secretary,  who  advanced  the  plan,  the  Archbishop  of 
Canterbury  (Dr.  Howley),  and  the  Bishop  of  London  (Dr. 
Blomfield),  who,  we  are  told,  exhibited  throughout  the  full 
fervour  of  Evangelical  light,  spiritual  courage  and  Christian 
patriotism,  Parliament  passed  a  Bill  to  found  and  endow  a 
Bishopric,  which  received  the  Royal  assent  on  October  5th. 

The  King  of  Prussia,  learning  that  the  Society  was  building 
a  church  at  Jerusalem  desired  to  associate  his  scheme  with  the 
same,  and  offered  half  the  endowment — ^15,000 — of  the 
Bishopric.  As  a  matter  of  fact,  the  capital  sum  was  never 
paid,  but  the  yearly  interest  was  regularly  forthcoming  until 
1886,  when  the  Germans  withdrew  from  the  arrangement. 

The  Society  in  1841  voted  ^"3,000  toward  the  English 
portion  of  the  endowment,  and  opened  a  fund  for  receipt  of 
donations,  Lord  Ashley,  Sir  George  Rose,  Sir  Thomas  Baring, 
Sir  Robert  H.  Inglis,  Sir  Thomas  Dyke  Acland,  and  Mr.  John 
Labouchere  being  appointed  trustees  of  it ;  whilst  the  Arch 
bishops  of  Canterbury  and  York,  and  the  Bishop  of  London 
were  selected  by  the  King  of  Prussia  as  trustees,  and  also 
charged  with  the  "  direction  "  of  the  whole  of  the  Jerusalem 
Bishopric  Endowment  Fund. 

The  Anglican  Bishop  was  to  be  nominated  alternately  by 
the  Crowns  of  England  and  Prussia,  and,  as  a  matter  of 
fact,  the  former  appointed  twice,  Bishops  Alexander  and 
Barclay,  both  missionaries  of  the  Society,  and  the  latter  once, 
Bishop  Gobat. 

The  authorized  "  Statement  of  Proceedings  relating  to  the 
Establishment  of  the  Bishopric,"  contained  this  direction  : 

His  spiritual  jurisdication  will  extend  over  the  English  clergy  and  congregations, 
and  over  those  who  may  join  his  Church  and  place  themselves  under  his  Episcopal 
authority  in  Palestine,  and,  for  the  present,  in  the  rest  of  Syria,  in  Chaldea, 
Egypt,  and  Abyssinia ;  such  jurisdiction  being  exercised,  as  nearly  as  may  be 
according  to  the  laws,  canons,  and  customs  of  the  Church  of  England  ;  the  Bishop 


1849]  ALEXANDER,     FIRST    ANGLICAN    BISHOP  207 

having  power  to  frame,  with  the  consent  of  the  Metropolitan,  particular  rules 
and  orders  for  the  peculiar  wants  of  his  people.  His  chief  missionary  care  will 
be  directed  to  the  conversion  of  the  Jews,  to  their  protection,  and  to  their 
useful  employment. 

He  will  establish  and  maintain,  as  far  as  in  him  lies,  relations  of  Christian 
charity  with  other  Churches  represented  at  Jerusalem,  and  in  particular  with 
the  Orthodox  Greek  Church ;  taking  special  care  to  convince  them,  that  the 
Church  of  England  does  not  wish  to  disturb,  or  divide,  or  interfere  with 
them;  but  that  she  is  ready,  in  the  spirit  of  Christian  love,  to  render  them 
such  offices  of  friendship  as  they  may  be  willing  to  receive. 

Having  founded  the  See  the  next  step  was  to  secure  the 
man  to  fill  it.  By  desire  of  the  King  of  Prussia,  and  with  the 
hearty  concurrence  of  the  heads  of  the  Church,  the  bishopric 
was  offered  to  Dr.  McCaul  "  the  worthiest,  perhaps,  of  the 
Gentiles  for  that  high  honour."  He,  however,  very  quickly 
declared  that  the  Episcopate  of  St.  James  ought  to  be  held  by 
a  descendant  of  Abraham.  Consequently,  the  most  con 
spicuous  Hebrew  Christian  in  England  was  selected,  Michael 
Solomon  Alexander,  of  whose  work  in  London  we  have  already 
spoken  on  page  158. 

This  is  a  fitting  opportunity  to  give  some  particulars  of 
the  man  himself.  He  was  born  of  Jewish  parents  in  Schon- 
lanke,  a  small  town  in  the  grand  duchy  of  Posen,  in  1799, 
and  trained  in  the  strictest  principles  of  rabbinical 
Judaism.  At  the  age  of  sixteen  he  became  a  teacher  of  the 
Talmud  and  the  German  language.  In  1820,  when  in  his 
twenty-first  year,  he  came  to  England  to  engage  in  a  similar 
pursuit,  and  also  to  perform  the  duties  of  a  shochet.  At  that 
time  he  had  not  the  slightest  acquaintance  with  Christianity, 
and  did  not  even  know  of  the  existence  of  the  New  Testa 
ment.  His  knowledge  of  the  Lord  Jesus  was  limited  to 
strong  impressions  of  prejudice  against  that  Holy  Name. 
Disappointed  of  a  situation  in  London,  he  settled  down  as  a 
tutor  at  Colchester.  There  the  sight  of  a  handbill  of  the 
Society,  notifying  its  local  meeting,  aroused  his  curiosity, 
and  he  obtained  and  read  the  New  Testament,  which 
W.  Marsh,  then  vicar  of  St.  Peter's  in  that  town,  had 
previously  recommended  him  to  read.  Shortly  afterward, 
he  accepted  the  post  of  rabbi  at  Norwich,  and  sub 
sequently  at  Plymouth,  and  in  1821  married  Miss  Levy  of 


208  JERUSALEM    BISHOPRIC  [1841 

that  town.  He  there,  in  the  providence  of  God,  became 
acquainted  with  the  Rev.  B.  B.  Golding,  curate  of  Stonehouse, 
to  whom  he  gave  lessons  in  Hebrew,  and  from  the  conversations 
which  ensued  from  time  to  time,  Alexander,  after  much  inward 
conflict,  almost  came  to  the  conviction  of  the  truth  of  Christ 
ianity.  The  struggle  was  now  most  heart-rending.  He 
used  to  steal  silently  down  to  Stonehouse  Church  on  Sunday 
evenings,  and,  under  the  shadow  of  its  walls,  would  stand 
riveted  to  the  spot,  while  he  listened  to  the  songs  of  Christian 
praise,  in  which  he  dared  not  as  yet  take  part.  His  congre 
gation,  however,  soon  got  to  hear  of  his  leanings  to  Christianity, 
and  he  was  suspended  from  his  duties  as  rabbi.  He  now 
regularly  attended  Mr.  Golding's  ministry,  and  was  baptized, 
on  June  22nd,  1825,  in  St.  Andrew's  Church,  Plymouth,  by  the 
vicar  the  Rev.  John  Hatchard,  in  the  presence  of  1,000  people. 
His  wife,  who  had  been  a  secret  enquirer  unknown  to  her 
husband,  was  baptized  six  months  later  in  Exeter.  Owing  to 
Alexander's  position  his  conversion  aroused  much  interest, 
and  proved  of  great  encouragement  to  all  workers  in  the  cause. 
He  was  ordained  deacon  in  Dublin  in  1827,  by  Archbishop 
Magee,  at  a  time  when  the  ordination  of  a  Hebrew  Christian 
was  of  very  rare  occurrence  indeed,  and  appointed  to  a  small 
charge  in  that  city.  In  December  of  that  year  he  was 
ordained  priest  by  the  Bishop  of  Kildare.  He  served  the 
Society  as  missionary  to  the  Jews,  in  Danzig,  from  1827  to 
1830,  and  in  London  from  1830  to  1841,  as  we  have  already 
seen.  In  1840  Alexander's  name  appeared  at  the  head  of 
some  sixty  names  of  leading  converts  from  Judaism,  who 
subscribed  to  a  formal  "protest  of  Christian  Jews  in  England  " 
against  the  Blood  Accusation,  or  charge  against  the  Jews  of 
using  Christian  blood  in  their  passover  rites.  This  was  a 
remarkable  document,  emanating  as  it  did  from  so  many  who 
were  by  nationality  Jews,  and  who  had  lived  to  maturity  in 
the  faith  and  practice  of  modern  Judaism.  He  held  the  post 
of  Professor  of  Hebrew  and  Rabbinical  Literature  in  King's 
College,  London.  He  was  thus  well  prepared  for  the  high 
position  to  which  he  was  now  advanced. 

Just  after  the  selection  of  Alexander,  Chevalier  Bunsen 


1849]  ALEXANDER   CONSECRATED  BISHOP  209 

gave  a  dinner  in  his  honour  at  the  "  Star  and  Garter "  at 
Richmond,  in  reference  to  which  Lord  Ashley  wrote  in  his 
diary  : 

Gladstone  stripped  himself  of  a  part  of  his  Puseyite  garments,  spoke  like  a  pious 
man,  rejoiced  in  the  Bishopric  of  Jerusalem,  and  proposed  the  health  of  Alexander. 
This  is  delightful ;  for  he  is  a  good  man,  and  a  clever  man,  and  an  industrious 
man.* 

Alexander  was  consecrated  first  Bishop  of  the  new  See 
on  Sunday,  November  nth,  1841,  in  Lambeth  Palace,  by  the 
Archbishop  of  Canterbury,  assisted  by  the  Bishops  of  London 
(Blomfield)  Rochester  (Murray)  and  New  Zealand  (Selwyn). 
A  distinguished  company  was  present,  including  his  Excellency 
Chevalier  Bunsen,  as  representing  the  King  of  Prussia ;  Sir 
Stratford  Canning,  Her  Majesty's  Ambassador  Extraordinary 
to  the  Porte ;  Baron  Schleinitz,  Prussian  Charge  d'Affaires  ; 
the  Prussian  Consul-General  Hebeler ;  Lord  Ashley ;  the 
Right  Hon.  W.  E.  Gladstone  ;  the  Right  Hon.  Dr.  Nicholl ; 
Sir  Robert  H.  Inglis  ;  Sir  Claudius  Hunter ;  and  the  Rev.  Dr. 
Abeken,  chaplain  to  the  King  of  Prussia.  It  was  a  solemn 
service.  Dr.  McCaul  preached  the  sermon  from  Isaiah  Hi.  7. 
The  reading  by  Bishop  Selwyn  of  the  passage,  "  Now,  behold, 
I  go  bound  in  the  spirit  unto  Jerusalem,  not  knowing  the 
things  that  shall  befall  me  there,"  etc.  (Acts  xx.  22-24), 
moved  the  Bishop  of  London  to  tears.f 

The  next  morning  the  Holy  Communion  was  celebrated 
in  the  Episcopal  Jews'  Chapel  by  the  new  Bishop,  who  preached 
his  last  sermon  there  in  the  evening  from  the  same  appro 
priate,  and,  as  events  proved,  prophetically  pathetic  words. 
On  the  1 3th  a  farewell  meeting  was  held  in  Palestine  Place, 
and  an  address  presented  to  the  Bishop,  who  with  Mrs. 
Alexander,  the  Rev.  G.  Williams,  his  private  chaplain,  after 
ward  well  known  as  the  author  of  the  book  The  Holy  City, 
the  Rev.  F.  C.  and  Mrs.  Ewald,  and  Dr.  E.  Macgowan, 
sailed  from  Portsmouth,  on  December  /th.  H.M.  Steam 
Frigate  "  Devastation  "  was  kindly  granted  for  the  voyage 

*  Life  of  Lord  Shaft esbury,  vol.  i.  p.  377. 
t  Memoir  of  E.  Bickersteth,  vol.  ii.  p.  183. 

P 


210   EPISCOPAL  PATRONAGE   &  JERUSALEM   BISHOPRIC  [1841 

by  the  Government.     We  must  pursue  the  further  career  of 
the  Bishop  in  a  subsequent  chapter. 

A  great  event  of  the  year  1 842  was  the  visit  of  the  King  of 
Prussia  to  England,  and  his  gracious  reception  of  a  deputa 
tion  from  the  Society,  consisting  of  the  President,  Sir  Thomas 
Baring,  Lords  Bexley  and  Ashley,  Sir  R.  H.  Inglis,  Sir 
W.  Farquhar,  the  Hon.  W.  F.  Cooper,  the  Hon.  W.  Ashley, 
the  Hon.  A.  Kinnaird,  Archdeacon  Wilberforce  (afterward 
Bishop  of  Oxford  and  of  Winchester)  and  others,  who  thanked 
his  Majesty  for  the  part  he  had  taken  in  the  establishment  of 
the  Bishopric.  The  King,  in  reply,  said  that  he  looked  upon  the 
Society  as  prominently  instrumental  in  the  execution  of 
the  plan,  and  graciously  became  a  Life  Member  by  giving 
a  donation  of  £12  5,  and  an  annual  subscription  of  £25,  which 
was  continued  by  His  Majesty  and  his  successors  till  the 
year  1895. 

We  may  mention  that  Mr.  Gladstone  was  an  annual  sub 
scriber  to  the  Society  from  1837  to  1841. 

The  Society  suffered  a  twofold  loss  in  1848  by  the  death 
of  both  the  Patron  and  the  President.  The  venerable 
Patron,  Dr.  Howley,  Archbishop  of  Canterbury,  had  rendered 
much  service  to  the  Society,  in  whose  work  he  shewed  great 
interest,  and  had  taken  an  active  part  in  the  establishment  of 
the  Bishopric.  Archbishop  Sumner  succeeded  him  as  Patron. 

Sir  Thomas  Baring  had  occupied  the  position  of  President 
for  thirty-three  years,  during  which  he  watched  over  the 
affairs  of  the  Society  with  earnest  attention  and  affectionate 
care  ;  helping  it  in  adversity  and  rejoicing  in  its  prosperity. 
He  was  permitted  to  see  it  overcome  all  its  early  difficulties, 
enlarge  its  labours,  and  eventually  take  a  leading  position 
amongst  the  Church  Societies.  He  was  succeeded  by  Lord 
Ashley,  Vice-Patron,  who  also  had  been  a  warm  friend  of  the 
Society  for  many  years. 

As  might  have  been  expected  from  the  very  extensive 
Episcopal  patronage  bestowed  upon  the  Society  in  1841, 
several  Bishops — six  in  all — were  called  upon  to  preach  the 
Annual  Sermon  during  our  Period  of  nine  years.  For 


SIR    THOMAS    BARING,    Bart., 
President,     1815—1848. 


1849]  PROPHETICAL     VIEWS  211 

example,  the  Bishop  of  Durham  (Longley)  preached  in  1841, 
in  which  year  he  ceased  to  be  Patron  ;  London  (Blomfield) 
in  1843  5  Winchester  (C.  R.  Sumner)  in  1844;  Chester  (J.  B. 
Sumner)  in  1845  ;  and  Oxford  (Samuel  Wilberforce)  in  1848. 
The  sermon  of  the  late  Patron,  Bishop  Longley,  who  had 
become  Bishop  of  Durham  in  1841,  on  Romans  xi.  12,  was  a 
model  of  brevity,  for  those  days  at  all  events,  and  is  notable  for 
his  prophetic  interpretation  of  that  passage.  He  said,  speak 
ing  of  the  "  fulness  "  of  the  Jews  : 

By  this  term  is  to  be  understood  the  restoration  of  the  Jewish  nation  to  their 
ancient  privileges,  by  their  admission  into  the  Christian  Church. 

In  fact,  up  to  about  this  time  most  of  the  advocates  of  the 
Society  believed  in  the  gradual  conversion  of  the  Jews  and 
their  complete  incorporation  into  the  Church,  just  as  the 
gradual  conversion  of  the  whole  world  to  Christ  was  the 
popular  belief.  The  rise  of  "  Plymouth  Brethrenism,"  with  its 
"  Futurist  "  views  of  unfulfilled  prophecy,  and  the  publication 
of  E.  B.  Elliott's  Horce  Apocalypticce,  advocating  "  Presen- 
tist"  views,  gradually  introduced  into  Evangelical  circles 
the  idea  of  the  "  Pre-Millennarian  Advent,"  as  it  is  called, 
common  to  both  schools  of  interpretation,  but  opposed  to 
the  general  Church  teaching  of  that  day — and  probably  of 
this  day  also — a  teaching  grounded  on  the  Prayer  Book 
interpretation  of  Holy  Scripture.  These  new  views  1  were 
resisted  by  Edward  Bickersteth,  for  a  time,  and  by 
Scott,  Simeon,  Bishop  Waldegrave  and  others,  as  crude 
speculations  injuring  the  missionary  cause.*  Again,  it  was 
held,  in  the  early  part  of  last  century,  that  the  Jews  would 
return  to  Palestine  as  a  converted  nation  ;  but  later,  when 
"  Pre-Millennarian "  views  began  to  spread,  that  they  would 
return  in  an  unconverted  state ;  and  now,  once  again,  the 
opinion  seems  to  be  gaining  ground  that  the  Jews  will  not  be 
settled  in  Palestine  except  as  a  Christian  nation.  We  ought 
to  repeat,  however,  that  the  Society,  as  such,  has  never  held  any 
particular  or  special  prophetical  views,  its  platform  being 
solely  a  missionary  one.t 

*  See  Balleine,  History  of  the  Evangelical  Party,  p.  208. 
t  See  also  pages  35  and  71. 

P  2 


212  EPISCOPAL  PATRONAGE  [1841 

The  sermon  of  the  Bishop  of  London  (Blomfield)  contained, 
as  might  have  been  expected,  a  reference  to  recent  events  : 

I  entirely  concur  with  an  earnest  and  eloquent  member  and  ornament  of  our 
Society,  *  in  the  opinion,  that  the  establishment  of  a  Hebrew  Bishop  at  Jerusalem 
is  more  important,  and  more  efficient  for  promoting  Christianity  amongst  the 
Jews  than  all  other  means  employed,  not  only  by  the  Society,  but  by  all  the 
Gentile  Churches  since  the  dispersion. 

Of  the  other  Episcopal  sermons,  Wilberforce's  is  certainly 
the  most  eloquent  and  striking,  as  one  would  expect. 

The  other  four  preachers  in  this  Period  were  the  Rev. 
Chancellor  Raikes,  in  1842,  whose  sermon  contains  the 
barest  mention  of  the  event  of  the  day  ;  Hugh  McNeilc,  in 
1846  ;  William  Dalton,  in  1847  ;  and  Canon  the  Hon.  Montagu 
Villiers,  subsequently  Bishop  of  Carlisle  and  of  Durham,  in 
1849.  The  sermons  from  1841  to  1845  were  preached  in  the 
Society's  Chapel,  and  from  1846  to  1849  in  Christ  Church, 
Newgate  Street. 

At  the  Annual  Meetings  within  this  Period,  Sir  Thomas 
Baring  presided  five  times  ;  and  Lord  Ashley  four  times,  twice 
as  Vice-Patron,  and  twice  as  President.  The  speakers 
were  ;  W.  R.  Fremantle,  Rector  of  Claydon,  afterward  Dean  of 
Ripon,  (eight  times);  E.  Bickersteth,  Hugh  Stowell,  and  Marsh 
(seven  times)  ;  T.  S.  Grimshawe  (six  times) ;  the  Bishop  of 
Durham  (Longley),  the  Hon.  W.  R.  Cowper,  Sir  G.  Rose,  Hal- 
dane  Stewart,  and  W.  W.  Pym  (three  times)  ;  the  Bishop  of 
Chester  (J.  B.  Sumner),  Sir  R.  Inglis,  John  Labouchere,  C.  J. 
Goodhart,  and  H.  McNeile  (twice) ;  and  the  following  once 
each,  the  Bishop  of  Oxford  (Wilberforce)  the  Bishop  of  Win 
chester  (C.  R.  Sumner),  the  Marquis  of  Cholmondeley,  Lord 
Glenelg,  Lord  Claud  Hamilton,  M.P.,  the  Dean  of  Salisbury, 
Canon  the  Hon.  Montagu  Villiers,  Sir  Claudius  Hunter,  Sir 
Matthew  Blakiston,  Sir  Digby  Mackworth,  the  Revs.  T.  R. 
Birks,  J.  W.  Cunningham,  Alexander  Dallas,  Dr.  Nolan, 
Tilson  Marsh,  Dr.  Stephen  Tyng  of  Philadelphia,  and  Dr. 
Wolff.  The  missionary  speakers  were  but  few  and  far  between, 
McCaul  (three  times),  Ewald,  Hausmeister  and  B.  W.  Wright. 

*  The  Bishop  was  referring  to  Dr.  McCauI. 


1849]  VICE-PATRONS    AND    VICE-PRESIDENTS  213 

In  1843  the  Bishop  of  Chichester  (Gilbert),  the  Bishop  of 
Calcutta  (Wilson),  and  the  Marquis  of  Westminster  became 
Vice-Patrons,  Bishop  Wilson  being  the  first  Indian  or  Colonial 
Bishop  to  be  appointed  ;  the  Bishop  of  Lichfield  (Lonsdale) 
in  1844;  the  Bishops  of  Ely  (Turton),  Oxford  (Wilberforce), 
and  Jerusalem  (Gobat),  in  1846  ;  Sodor  and  Man  (Eden) 
and  Lord  Glenelg  in  1847  ;  the  Bishop  of  Manchester  (Prince 
Lee)  in  1848:  the  Marquis  of  Blandford,  M.P.,  and  Lord 
Henry  Cholmondeley  in  1849.  Three  new  Vice-Presidents 
were  elected  in  1841,  the  Hon.  William  Cowper,  M.P.,  the 
Hon.  Arthur  Kinnaird  and  Sir  Walter  R.  Farquhar ;  Major- 
General  Touzel  in  1845  ;  and  Sir  Brook  Bridges  in  1847. 
The  Revs.  T.  S.  Grimshawe  and  H.  J.  Hare  were  added  to 
the  Honorary  Life  Governors  in  1842. 

Amongst  the  new  members  of  Committee  elected  during 
the  Period  were :  R.  C.  L.  Bevan,  Captain  Trotter,  Hon. 
W.  Ashley,  Sir  Harry  Verney,  Bart,  James  Finn,  F.  S.  W. 
Sheppard,  J.  Payne,  Lord  H.  Cholmondeley,  Captain  (after 
ward  Admiral)  Vernon  Harcourt,  C.  Arbuthnot,  A.  Beattie, 
and  J.  M.  Strachan.  The  more  prominent  clergy  attending 
for  the  first  time  were  the  Hon.  Montagu  Villiers,  J.  Carver, 
J.  Charlesworth,  J.  Cohen,  R.  W.  Dibdin,  W.  R.  Fremantle, 
and  W.  M.  Mungeam.  The  ranks  of  the  Trustees  were 
recruited  by  Lord  Ashley,  Sir  Walter  Farquhar,  Bart.,  and  the 
Rev.  T.  S.  Grimshawe.  R.  B.  Todd,  M.D.,  became  Honorary 
Physician  in  1845. 

A  few  words  must  be  given  to  the  Secretariat  in  this  Period. 
In  1841  the  Rev.  W.  Ayerst,  who  had  been  a  missionary  of  the 
Society  for  24  years,  was  appointed  Foreign  Secretary,  in  place 
of  the  Rev.  J.  B.  Cartwright,  who  retained  the  chaplaincy  only. 
In  1845  the  Rev.  A.  H.  Stogdon  was  appointed  as  Home 
Secretary  in  place  of  Rev.  J.  J.  Reynolds.  In  1847  Mr.  J.  C. 
Holm  was  appointed  his  assistant.  In  1849  Captain  Henry  L. 
Layard  was  appointed  Lay  Secretary.  Just  after  this,  in  1850, 
the  distinction  of  "  Home,"  "  Foreign,"  and  "  Lay  "  disappeared, 
and  both  Ayerst  and  Layard  were  called  merely  "  Secretaries." 
In  1843  the  Rev.  C.  J.  Quartley,  who  held  the  post  for  a 
short  time  only,  and  the  Rev.  A.  Taylor,  were  appointed 


214  EPISCOPAL  PATRONAGE  [1841-49 

"  Visitors  of  Associations  ";  but  in  1845  the  Society  adopted 
the  system  of  clerical  Association  Secretaries.  Three  were 
appointed,  J.  J.  Reynolds  to  the  northern  district,  A.  Thomas, 
formerly  Secretary  of  the  Dublin  Auxiliary,  to  the  south 
western  district,  whilst  A.  H.  Stogdon  looked  after  the  eastern 
district.  In  1846  the  Revs.  W.  Seaton  and  Henry  Jarvis 
succeeded  to  the  midland  and  south-western  districts  respec 
tively. 

Several  other  British  missionary  Societies  to  the  Jews  were 
founded  about  this  time.*  The  Church  of  Scotland  Jewish 
Mission,  in  1840;  the  Free  Church  of  Scotland  Mission,  in 
1841  ;  the  Presbyterian  Church  in  Ireland  Mission,  in  1841  ; 
and  the  British  Society  for  the  propagation  of  the  Gospel 
among  the  Jews,  in  1842. 


See  note  on  page  12. 


CHAPTER    XXIII. 

THE   METROPOLIS,   PROVINCES   AND   SPECIAL    FUNDS. 


Hebrew  Christian  Community— Services— German  lecture— Additional  mission 
aries—Hebrew  College  under  McCaul  and  his  successors— Jubilee  of  the  C.M.S.— 
Baptisms— Rev.  J.  B.  Cartwright— Results— Palmy  days  of  the  Mission— Provinces 
—Efforts  on  behalf  of  Jewesses— Mrs.  Hiscock— Fund  for  Widows  and  Disabled 
Missionaries— Temporal  Relief— Rule  iv.— Special  Funds. 

TURNING  to  the  work  in  the  Metropolis  at  the  begin 
ning  of  the  Period  under  review,  we  find  a  number 
of  encouraging  facts ;  as  many  as  1 30  Hebrew 
Christians,  including  the  school-children,  attended  at  the 
Society's  Chapel.  For  many  years  from  twelve  to  twenty 
Israelites  had  been  annually  presented  to  the  Bishop  of 
London  for  Confirmation,  and  there  were  twenty-six  being 
prepared  for  that  ordinance  in  1841.  The  Sunday  Hebrew 
service  was  taken  regularly  by  McCaul  and  Alexander,  under 
circumstances  of  great  encouragement.  The  daily  service 
was  held  in  Hebrew  in  the  morning,  and  in  English  in  the 
evening.  In  order  to  meet  the  wants  of  a  large  influx 
of  foreign  Jews,  "many  of  whom  came  over  to  England 
for  the  express  purpose  of  investigating  Christianity,"  in 
1843,  a  German  lecture  was  commenced  every  Friday  even 
ing  in  the  chapel.  This  was  now  the  recognized  Church 
of  England  centre  of  the  Society's  missionary  operations 
in  London,  and  also  of  the  pastoral  care  of  the  Hebrew 
Christian  community.  Bible  classes  and  Confirmation  classes 
were  held  for  converts,  and  the  Holy  Communion  was 
celebrated  twice  a  month,  at  eight  o'clock  in  the  morning  and 
at  midday.  Several  tract  distributors,  principally  converts, 
were  set  to  work  to  visit  the  Jews  and  to  direct  them  to  the 
Gospel ;  amongst  them  J.  H.  Pieritz,  D.  Alvarez,  T.  Davis, 
and  M.  Van  Emelen — all  Israelites.  The  Rev.  T.  Fancourt 
and  A.  Kuttner  were  added  to  the  missionary  staff  at  this 
time,  and  S.  Hoga  appointed  translator. 


216  METROPOLIS    AND    PROVINCES  [1841 

The  Hebrew  College  had  been  opened  in  Palestine  Place  in 
1 840,  for  the  training  of  missionaries,  and  placed  in  charge 
of  Dr.  McCaul  whose  experience  and  special  qualifications 
rendered  him  an  ideal  Principal.  He  held  the  post  till  1850, 
when  he  was  appointed  to  the  rectory  of  St.  James',  Duke's 
Place,  Doctors'  Commons.  It  may  here  be  stated  that  the 
Rev.  J.  B.  Cartwright  was  Principal  from  1850  to  1856,  and 
the  Rev.  D.  T.  Halsted  from  1857  to  1860.  The  institution 
turned  out  a  large  number  of  missionaries  who  left  their  mark 
upon  the  Society.  Amongst  them  we  may  mention  the  well- 
known  names  of  H.  Poper,  Moses  Margoliouth,  A.  I.  Behrens, 
F.  G.  Kleinhenn,  J.  O.  Lord,  H.  Winbolt,  H.  A.  Stern,  Murray 
Vicars,  H.  C.  Reichardt,  J.  H.  Briihl,  E.  A.  Page,  E.  M. 
Schlochow,  W.  Fenner,  N.  Niirnberg,  C.  S.  Newman,  J.  M. 
Eppstein,  G.  H.  Handler,  and  C.  Urbschat. 

It  is  interesting  to  note  that  a  celebration  of  the  Jubilee 
of  the  Church  Missionary  Society  (1849)  took  place  in  the 
Episcopal  Jews'  Chapel.  To  quote  from  the  Annual  Report 
of  that  year : 

Great  interest  was  excited  both  amongst  the  Jewish  and  Gentile  Christian 
members  of  the  congregation  ;  and  at  the  celebration  of  the  Holy  Communion, 
twenty  clergymen  assembled  round  the  Table  of  the  Lord,  together  with  a 
considerable  number  of  the  usual  communicants,  both  Jew  and  Gentile.  Thus 
Hebrew  Christians  have  openly  begun  once  more  to  rejoice  in  the  conversion  of 
the  Heathen,  and  it  cannot  but  be  hoped  that  the  encouragement  amongst  them, 
of  an  interest  in  this  work,  may  prove  highly  useful,  under  the  Divine  blessing,  to 
their  own  comfort,  instruction,  and  growth  in  grace. 

To  state  briefly  the  direct  results  of  this  Period  ;  there  were 
twenty-three  baptisms  of  adults  and  children  in  1843,  thirty- 
six  in  1844,  thirty-seven  in  1845,  twenty-two  in  1846,  seventeen 
in  1847,  twenty-five  in  1848,  and  twenty  in  1849 — making  a 
total  of  542  Israelites  received  into  the  Church  of  Christ  in  the 
Society's  Chapel  since  its  opening.  In  one  year,  1848, 
as  many  as  fifty-five  Hebrew  Christians  were  confirmed. 
Cartwright,  who  had  the  pastoral  charge  of  the  converts,  was 
able  in  1847  to  enumerate  as  many  as  350  personally  known 
to  him. 

To  use  the  words  of  the  Annual  Report  in  the  last  year  of 
our  Period  : 


1849]  EFFORTS   ON  BEHALF  OF  JEWESSES  217 

The  average  number  of  regular  communicants  of  the  Hebrew  nation  is  from 
fifty  to  sixty ;  but  those  numbers  might  be  doubled  if  we  take  into  account 
occasional  visitors,  and  those  that  have  passed  away  to  other  neighbourhoods 
during  the  past  year.  On  the  whole,  it  may  be  said  that  in  the  Episcopal  Jews' 
Chapel,  the  Society  possesses  in  its  London  Mission,  that  which  it  is  seeking  to 
establish  in  all  its  principal  stations — a  Jewish  Mission  Church.  In  this  house 
of  prayer,  it  may  be  safely  said,  providential  circumstances  have  gathered 
together  the  largest  number  of  Israelites  that  have  ever  assembled  together  for 
prayer  and  praise  to  the  Redeemer,  since  the  decay  of  the  early  Hebrew 
Christian  Church. 

Indeed,  the  twenty  years  ending  in  1850  may  be  considered 
the  palmy  days  in  the  entire  history  of  the  London  mission, 
which  then  reached  its  highest  level.  The  work  of  those 
years  has  never  been  surpassed. 

There  is  little  to  be  said  about  the  work  in  the  Provinces 
during  this  Period.  J.  H.  Pieritz  was  stationed  in  1844 
at  Bristol,  where  he  found  a  somewhat  restricted  sphere 
amongst  the  eighty  resident  Jewish  families,  and  consequently 
spent  much  time  in  visiting  the  Jews  in  Bath,  Cheltenham, 
Swansea,  Exeter,  Plymouth,  Portsmouth,  Southampton, 
Birmingham,  Dublin,  and  other  places. 

Another  important  branch  of  the  work  was  commenced 
during  this  Period,  namely,  work  amongst  Jewesses,  who 
were  deplorably  neglected  by  their  own  people.  Judaism, 
especially  rabbinism,  tended  to  their  degradation  and  con 
tempt.  Allowed  to  attend  synagogue  worship  as  sightseers 
only,  and  that  in  a  far-away  and  screened  gallery,  they  had 
no  part  or  lot  in  the  worship  of  the  Almighty.  Many  Polish 
Jews  used  to  think  that  a  woman  has  no  soul,  and  a  Jew  even 
now  thanks  God  that  he  has  not  been  made  an  idiot,  a 
Gentile,  or  a  woman  !  Is  it  any  wonder  that  the  ordinary 
state  of  things  was  reversed,  and  that  the  women  were  less 
religious  than  the  men,  or  that  prejudice  and  ignorance 
prevailed  amongst  them  ?  It  was  no  uncommon  thing,  in 
the  experience  of  missionaries,  to  find  the  wife,  daughters, 
and  female  relatives  violently  opposed  to  an  enquiring  Jew 
who  had  been  influenced  by  Christianity.  In  1847  the 
Society  sought  out  the  Jewesses  of  London.  Mrs.  Hiscock, 
the  widow  of  the  Rev.  T.  Hiscock,  formerly  missionary  at 
Frankfort-on-the-Main,  was  entrusted  with  this  special  work, 


218  SPECIAL    FUNDS  [1841 

and  a  house  in  Palestine  Place  was  opened  for  their  reception. 
Her  labours  went  on  for  five  years  with  a  fair  amount  of 
success,  but  were  given  up  in  1852. 

The  deaths,  in  1842,  for  the  first  time  in  its  history, 
of  some  of  the  Society's  missionaries,  J.  D.  Marc  of 
Offenbach,  Davenport  of  Frankfort,  and  Gerstmann  of 
Constantinople,  leaving  widows  and  children,  made  it  neces 
sary  to  commence  a  "Fund  for  Widows,"  to  which  was  after 
ward  added  "  Disabled  Missionaries." 

The  question  of  the  advisability,  or  otherwise,  of  helping 
Jewish  enquirers  and  converts  with  monetary  or  equivalent 
assistance,  has  always  been  a  "  vexed  "  one,  and  cannot  even 
now  be  regarded  as  definitively  settled.  When  the  Society 
was  first  formed,  the  temporal  benefit  of  Jews  was  as  much 
an  object  as  their  spiritual  ;  but  as  early  as  1819  the  first  of 
the  then  "  Rules  and  Regulations "  was  altered,  and  the 
Society's  sole  object  was  declared  to  be  purely  spiritual.  For 
many  years  subsequent  to  that  period  the  temporal  relief  of 
Jews  was  not  acknowledged  as  part  of  the  duty  of  the  Society. 
In  1844,  however,  when  the  question  once  more  came  to  the 
front,  and  even  threatened  to  be  a  rock  on  which  the  Society 
might  split,  a  kind  of  compromise  was  effected.  The  Society 
then  passed  the  following  resolution,  which  still  forms  its 
Fourth  Rule  : 

Hereafter  it  shall  not  be  the  object  of  the  Society  to  grant  temporal  aid  to  adult 
Jews  out  of  its  General  Fund  :  a  separate  fund,  however,  may  be  opened  for  that 
purpose,  in  which  case  moneys  subscribed  for  such  temporal  relief  shall  be  appro 
priated  by  a  Special  Committee,  appointed  by  and  out  of  the  General  Committee  ; 
— Provided  always,  that  nothing  in  this  law  shall  be  considered  as  a  hindrance 
to  the  prosecution  of  the  following  objects— The  Hospital  and  School  of  Industry 
at  Jerusalem. 

"A  Temporal  Relief  Fund  for  Baptized  and  Enquiring  Jews" 
was  accordingly  started,  the  average  annual  income  of  which 
has  been  about  £200.  This  is  in  addition  to  the  Abrahamic 
Society,  originally  connected  with  the  Episcopal  Jews'  Chapel, 
which  renders  quiet  and  unobtrusive  help  to  many  a  poor 
and  deserving  son  and  daughter  of  Abraham. 

The  whole  subject  of  Temporal  Relief  is  beset  with  difficul 
ties.  Whilst,  on  the  one  hand,  it  is  absolutely  necessary  to 


1849]  TEMPORAL   RELIEF  219 

abstain  from  anything  which  has  even  the  appearance  of 
bribery — and  the  Jews  are  not  backward  in  levelling  such  a 
charge — on  the  other  hand,  the  poor  of  Christ's  flock,  be  they 
Jews  or  Gentiles,  need  the  loving  care  and  help  of  those  who 
are  blessed  with  this  world's  goods.  Some  means  must  be 
found  of  assisting  them.  It  is  here  that  the  Temporal  Relief 
Fund,  and  such  charitable  establishments  as  the  Operative 
Jewish  Converts'  Institution  and  the  Wanderers'  Home,  meet 
a  very  real  need. 


CHAPTER   XXIV. 

THE    EUROPEAN    MISSIONS. 


Holland  Mission  re-opened— Rev.  C.  W.  H.  Pauli— Zion's  Chapel— Netherlands' 
Auxiliary— Saul  at  Brussels— Poland  Mission— Rabbi  Schwartzenberg—  A  rich  and 
boundless  field— Warsaw  and  other  stations— Posen— Sowing  the  seed— Mission 
Schools— Changes  in  staff— Hiscock,  C.  J.  Behrens  and  Hoff  at  Cracow— Pauli  at 
Berlin— Rev.  R.  Bellson  and  others— McCaul's  visit— Many  Jewish  Christians- 
Rev.  B.  W.  Wright— Revolutions  of  1848— Dr.  Biesenthal— His  Early  Ages  of  the 
Christian  Church—  Frankfort-on-the-Main— Rev.  J.  Stockfeld  in  Lower  Rhine  dis 
trict—Baltic  Provinces— Bergfeldt  and  the  Scriptures— Roumania— Early  days  of 
the  Mission— Pieritz— Mayers  and  Sander— Spanish  Peninsula — Salonica. 

WE  now  cross  the  North  Sea  in  order  to   ascertain 
what    was    going    on,    during    the    years   under 
review,    at    the    European    Stations.      Naturally, 
events   at   home   and   in    the  East  overshadowed   all   other 
operations  of  the   Society  ;    but  still,  good  solid  work  was 
being  done  elsewhere. 

We  saw  in  Chapter  XVI.  that  the  missionaries  working  in 
Holland  during  the  first  decade  of  last  century  had  to  leave 
the  country  in  1835,  owing  to  difficulties  with  the  authorities. 
Nine  years  later,  in  1844,  the  way  was  opened  for  the  re-estab 
lishment  of  the  mission,  and  the  Rev.  C.  W.  H.  Pauli,  one 
of  the  most  eminent  of  the  Society's  Hebrew  Christian 
missionary  staff,  was  entrusted  with  its  charge.  He  had 
previously  done  excellent  work  at  Berlin,  where,  within 
the  space  of  two  and  a  half  years,  he  had  led  as  many 
as  forty-one  Jews  to  the  baptismal  font.  He  thus  went  to 
his  new  station  with  a  good  record,  which  he  more  than 
maintained  there.  He  threw  his  whole  ardour  and  zeal 
into  the  fight  with  Jewish  ignorance  and  darkness,  preaching 
the  Gospel  throughout  the  length  and  breadth  of  the  land. 
There  were  then  35,000  Jews  in  Amsterdam,  all  in  rabbinical 
bondage,  especially  the  Polish  and  German  sections  of  the 


1841-49]  POLAND  MISSION  221 

community.  Pauli's  work  soon  made  itself  felt.  The  rabbis 
did  all  they  could  to  thwart  his  efforts  and  retard  the  progress 
of  the  Gospel,  sometimes  resorting  to  violent  proceedings  for 
the  purpose  of  preventing  intercourse  between  Jews  and  the 
missionary,  but  without  success.  Within  two  years  as 
many  as  thirty  Jews  joined  the  Christian  Church,  and  the 
work  was  placed  on  a  satisfactory  basis,  and  in  a  flourishing 
condition. 

Permission  was  next  sought  and  obtained  from  the  King 
of  Holland  for  the  erection  of  a  mission  church,  and  the  new 
place  of  worship  for  converts,  enquirers,  and  Jews  was  opened 
on  May  3Oth,  1847,  under  the  name  of  "Zions  Kapelle,"  the 
present  chapel  of  the  mission.  It  is  a  commodious  building, 
capable  of  seating  upward  of  three  hundred  and  fifty 
persons.  The  services  in  this  church  were,  from  the  outset, 
attended  by  good  numbers,  some  Jews  always  being  present. 
The  liturgy  used  is  the  version  of  the  S.P.C.K.,  which  was 
prepared  for  the  Dutch  members  of  the  Anglican  Church  in 
South  Africa.  A  Netherlands'  Auxiliary  for  providing  for 
the  wants  of  converts  and  enquirers  was  founded  at  this  time, 
and  exists  to  the  present  day.  A  deputation  visiting  Amster 
dam  two  years  later,  namely,  in  1849,  reported  that  in  no 
station  had  they  found  the  work  on  such  an  efficient  and 
desirable  footing.  By  this  time  fifty-five  Israelites  had  been 
baptized.  Mr.  A.  Saul  was  missionary  at  Brussels  in  1842-3. 

Turning  to  Poland  we  find  that  eight  missionaries  were 
residing  in  Warsaw  at  the  beginning  of  this  Period.  In  1842 
the  Rev.  R.  Smith,  who  was  also  British  Chaplain,  retired. 
The  first  event  to  notice  within  this  Period  is  the  death  on 
June  3Oth,  1842,  in  his  eightieth  year,  of  Rabbi  Abraham 
Jacob  Schwartzenberg,  who  was  brought  to  Christ  through 
reading  a  New  Testament  given  him  by  the  Rev.  F.  W.  Becker 
in  1828.  He  was  baptized  by  Dr.  McCaul  on  November  Qth, 
1828,  when  he  was  sixty-four  years  of  age,  receiving,  in  addi 
tion  to  his  former  name  of  Abraham,  that  of  Jacob,  which  he 
chose  from  Micah  vii.  20,  saying,  "  Thou  wilt  perform  the  truth 
to  Jacob,  and  the  mercy  to  Abraham,  which  thou  hast  sworn 


222  EUROPEAN  MISSIONS  [1841 

unto  our  fathers  from  the  days  of  old."  He  expressed  a 
wish  to  retain  his  beard  and  Jewish  costume,  in  order  to  prove 
to  his  brethren  that  no  mere  worldly  motive  had  induced 
him  to  renounce  Rabbinism.  He  said  : 

The  Jews  often  think  that  persons  are  baptized  in  order  to  escape  reproach,  or 
to  live  in  Christian  quarters  of  the  city,  or  to  walk  in  the  "  Saxon  Garden"  (from 
which  Polish  Jews  were  then  excluded),  but  I  will  show  them  that  none  of  these 
things  move  me.  I  am  a  Jew  still — formerly  I  was  an  unbelieving  Jew,  but  now 
I  am  a  believing  Jew,  and,  whatever  inconvenience  or  reproach  may  result,  I 
wish  to  bear  it  with  my  brethren. 

This  confession  caused  great  discontent  to  his  rabbinic 
countrymen,  who  had  him  summoned  before  the  police  to 
account  for  his  Judaizing  habits.  His  observation,  on  that  occa 
sion,  that  Christ  did  not  command  us  to  baptize  the  clothes  but 
the  heart,  satisfied  the  magistrate ;  and  he  was  afterward  left 
in  undisturbed  possession  of  his  costume.  Another  proof  of 
his  disinterestedness  appeared  in  the  giving  over  to  his  son, 
who  had  suffered  on  account  of  his  father's  baptism,  the 
little  property  that  he  had,  himself  trusting  to  the  good 
providence  of  God  and  the  labour  of  his  hands.  His  expect 
ation  of  the  near  approach  of  death  was  not  realized,  as 
he  lived  for  nearly  fourteen  years  after  his  baptism  to  shew,  by 
his  life  and  conversation,  the  sincerity  and  power  of  his  faith. 
He  was  a  man  of  strong  common  sense ;  but  humility,  zeal, 
piety,  kindness,  and  gratitude,  were  the  striking  features  of 
his  character,  and  these  endeared  him  to  all  who  knew  him. 
He  was  a  man  of  prayer,  and  fond  of  reading  the  Word  of 
God.  Before  his  baptism,  even  before  he  had  received  any 
instruction,  he  had  made  himself  thoroughly  well  versed  in 
the  contents  of  the  New  Testament.  He  was  so  well  acquainted 
with  the  argument  of  the  Epistle  to  the  Romans,  and  with 
St.  Paul's  Epistles  generally,  that  he  astonished  those  who 
examined  him  when  he  applied  for  baptism.  To  the  last  he 
was  deeply  interested  in  the  conversion  of  his  brethren  ;  and, 
though  often  pelted  with  stones  and  mud,  he  continued  to 
visit  the  Jewish  quarters  of  the  city,  and  to  proclaim  Christ 
crucified.  He  died,  as  he  had  lived,  in  unwavering  faith 
in  the  Redeemer. 

Dr.  McCaul,  who  had  been  stationed  in  London  since  1833, 


1849]  MANY  JEWISH    CHRISTIANS  223 

was  deputed  by  the  Committee  to  visit  the  scene  of  his 
former  labours  in  1844.  He  was  treated  with  the  utmost 
courtesy  by  the  authorities  and  made  the  following  report 
of  the  work  : 

Poland  still  continues  the  same  rich  and  boundless  field  of  labour  that  it  ever 
was.  The  labours  of  the  Society  for  so  many  years  have  produced  a  most  happy 
change  in  the  tone  and  feeling  of  the  Jews  toward  Christianity.  Those  who  still 
reject  it  understand  better  its  doctrines  and  its  precepts  ;  and  are  especially  much 
more  kind  toward  their  brethren,  whose  conscientious  convictions  have  led  them 
to  confess  Christ.  The  missionary  journeys  this  last  summer  were  particularly 
successful.  In  every  place  crowds  of  Jews  assembled  in  the  missionary's  lodgings 
to  hear  and  dispute  ;  and  thousands  of  books  and  tracts  were  circulated.  In 
Warsaw  itself,  the  missionaries  are  never  without  visits  from  Jews,  and  several  are 

always  under  instruction There  are  many  converts  in  Warsaw  and 

other  parts  of  Poland,  who  walk  worthy  of  their  profession,  and  now  fill  respectable 
stations  in  society.* 

McCaul's  words  found  verification  the  very  next  year,  1845, 
when  no  less  than  thirty  Jewish  baptisms  were  recorded  in 
the  mission  ;  and  six  other  of  its  enquirers  were  baptized  in 
the  Roman  Catholic  Church.  The  Operative  Institution  at 
Warsaw  continued  its  good  work,  and,  on  an  average, 
there  were  twenty  enquirers  each  year,  learning  the  trades  of 
printing  and  bookbinding. 

In  1847  there  were  four  stations  in  the  country,  Warsaw, 
Lublin,  Zgierz  and  Suwalki  ;  and  T.  W.  Goldinger,  a 
Lithuanian  convert,  F.  G.  Kleinhenn,  and  the  Rev.  A.  I. 
Behrens,  were  added  to  the  staff.  The  missionaries  went  forth 
in  every  direction,  circulating  the  Old  and  New  Testaments  and 
distributing  tracts  and  books.  In  this  manner  a  great  extent  of 
the  kingdom  of  Poland  was  traversed  each  year,  and  the  sound 
of  the  Gospel  penetrated  into  almost  every  nook  and  corner 
of  the  land.  Most  of  the  proselytes  who  embraced  the 
Christian  faith  went  forth  as  living  witnesses  of  the  success 
of  these  efforts.  These  were  perhaps  the  smallest  results  of 
the  activity  of  the  mission  in  Poland.  Thousands  and  tens  of 
thousands  heard  of  the  way  of  salvation.  A  wide-spread 
spirit  of  enquiry  was  abroad  in  the  Jewish  world,  instigated 
in  a  very  large  measure  by  the  circulation  of  the  Old  Paths. 

*  Thirty-seventh  Report  (1845),  P-  57- 


224  EUROPEAN    MISSIONS  [1841 

A  dying  Jew,  when  requested  by  his  friends  to  say  some 
thing  that  they  might  treasure  in  their  memories,  spoke  the 
following  striking  words  : 

Now,  my  beloved,  listen  to  me.  I  die  certain  of  two  things,  but  uncertain  of 
one,  I  am  certain  that  I  die  a  Jew  !  I  am  certain  that  my  grandchildren 
will  die  Christians  ;  but  I  am  uncertain  whether  my  sons  will  die  as  Jews  or 
Christians.* 

The  work  was  interrupted  in  1846  by  the  second  Polish 
Revolution,  and  in  1848  by  a  severe  outbreak  of  cholera. 

We  must  now  cross  over  into  Prussian  Poland,  which  we 
have  not  visited  since  1830,  and  where  in  Chapter  XII.  we 
left  Wermelskirch,  Hartmann,  and  Graf  at  work  at  Posen. 
In  1834  the  last  two  were  transferred  to  Fraustadt ;  where 
they  remained  till  1843,  when  Graf  returned  to  Posen,  and 
Hartmann  proceeded  to  Frankfort-on-the-Oder,  where  he 
remained  till  1849.  Wermelskirch  withdrew  from  the  service 
of  the  Society  in  1835.  His  place  at  Posen  was  rilled  in  1838 
by  R.  Bellson,  and  in  1844  by  Graf,  who  was  joined  by  C.  J. 
Behrens  in  1847,  and  by  E.  Blum  in  1848,  both  Christian 
Jews. 

It  will  thus  be  seen  that  Posen  was  considered  a  very 
important  station,  and  such  it  was  for  an  extensive  sow 
ing  of  the  seed.  The  work  naturally  divided  itself  into  two 
branches,  evangelistic  and  aggressive,  and  educational.  By 
the  year  1850,  when  the  mission  had  been  established  25 
years,  but  few  baptisms  had  been  recorded.  We  find  that 
Bellson  baptized  only  one  Jew  ;  Graf,  three  ;  and  Hartmann, 
seven  ;  although  42  baptisms  of  Jewish  converts  known  to 
Graf  had  taken  place  at  Posen  and  eight  other  towns  in 
the  district.  The  harvest  of  the  Posen  mission  was  reaped 
elsewhere,  few  Jews  daring  to  make  an  open  profession 
of  Christianity  in  the  duchy,  on  account  of  the  persecu 
tion  which  would  certainly  come  upon  them.  In  fact, 
the  great  majority  of  Jews  baptized  in  Europe,  during  the 
first  half  of  the  century,  came  from  Posen  and  Russian 

*  Thirty -ninth  Report  (1847),  p.  60. 


1849]  POSEN    SCHOOLS  225 

Poland,  where  they  were,  in  the  first  instance,  awakened 
to  the  truth  by  the  Society's  missionaries.  Graf,  Hartmann, 
and  others,  annually  visited  the  towns  in  the  duchy,  and 
addressed  large  numbers  of  Jews,  who  became  more  acces 
sible,  though  in  a  different  way.  The  experience  of  the 
missionaries  was  that  Jews  more  and  more  readily  attended 
Christian  churches,  but  became  less  ready  to  visit  the 
missionary  at  his  residence  or  lodgings. 

The  establishment  of  a  mission  school  in  the  city  of  Posen 
by  J.  G.  Wermelskirch,  in  1827,  eventually  led  to  remark 
able  results.  This  particular  school  was  a  success  from  the 
very  beginning.  It  had  more  children  than  that  of  the  Jewish 
teachers  paid  by  Government,  and  enjoyed  more  of  the  love  and 
confidence  of  the  Jews  in  general  than  that  did.  And  it 
was  but  the  first  of  a  number  of  mission  schools  subse 
quently  opened  at  the  following  places: — Margowin  (1828), 
Storchnest  (1829),  Inowraclaw  (1830),  Kogasen  (1833), 
Kempen  (1834),  a  second  at  Kempen  (1844),  Bomst  (1849), 
and,  to  finish  the  list,  Obornick  (1850),  Exin  and  Gnesen 
(1854),  Sandberg  (1854),  Adelnau  (1855),  Lekno  (1858), 
Wronke,  and  Kosmin  (1861),  and  Lulmirzyce  (1863).  In 
these  schools  about  six  hundred  children  were  instructed 
annually  for  forty  years.  In  spite  of  the  opposition  of 
the  rabbis,  this  branch  of  the  Society's  work  prospered. 
The  Jews  did  not  object  to  their  children  reading  the 
Old  Testament  without  rabbinical  commentary,  or  even 
to  a  thoroughly  Christian  exposition  of  the  Messianic 
prophecies  :  but,  when  the  New  Testament  was  introduced, 
the  numbers  declined,  and  the  schools  were  gradually  given 
up,  the  last  one  being  surrendered  in  1874.  Thousands  of 
children  had  been  educated  in  them;  from  1828  to  1849  as  many 
as  2,520  had  passed  through  them  ;  and  we  may  infer  that  at 
least  an  equal  number  were  admitted  during  the  subsequent 
25  years.  These  schools  were,  doubtless,  a  great  blessing  ; 
they  exercised  a  widespread  influence  in  favour  of  Christianity, 
even  if  they  did  not  accomplish  a  direct  missionary  work. 

It  is  impossible  to  chronicle  every  change  which  took 
place  in  the  disposition  and  personnel  of  the  mission 


226  EUROPEAN    MISSIONS 

staff.  In  1849  E.  Blum  was  stationed  at  Lissa,  which 
had  a  Jewish  population  of  5,000,  and  J.  Skolkowski  at 
Gnesen. 

Let  us  pass  to  Austrian  Poland.  We  saw  in  Chapter  XVI. 
that  the  Rev.  T.  Hiscock  was  actively  engaged  at  Cracow. 
In  1840  he  was  joined  by  C.  J.  Behrens,  formerly  a  lay-reader 
in  the  synagogue.  Hiscock  retired  to  Frankfort-on-the- 
Main  owing  to  his  health,  and  was  succeeded  in  1841  by 
the  Rev.  L.  Hoff.  The  widow  of  Dr.  Gerlach  was  employed 
as  a  teacher  in  the  small  school.  The  public  services  were 
well  attended,  and  several  Jews  joined  the  missionaries' 
family  prayers  in  the  mission  house.  All  this  was  carried 
on  till  1846,  when  the  incorporation  of  the  Republic  within 
the  Austrian  dominions  put  a  stop  to  missionary  effort.  Hoff 
proceeded  to  Ratibor,  in  Silesia,  in  1847,  and  Behrens  was 
sent  to  Posen.  Hoff  returned  to  Cracow  in  1848.  The  work 
revived,  and  the  next  year  he  was  able  to  distribute,  at 
Cracow  and  elsewhere,  as  many  as  1,238  copies  of  the 
Scriptures,  whole  or  in  parts.  In  1849  Hoff  was  again 
ordered  to  quit  Cracow,  but,  on  appealing  to  Vienna,  he  was 
allowed  to  remain. 

Berlin  was  occupied  by  the  Rev.  C.  W.  H.  Pauli  from  1841 
to  1844.  He  found  1,000  Christian  Jews  there,  and  was 
instrumental  in  adding  forty-one  to  their  number,  during  his 
short  residence  of  two  years  and  a  half.  The  Rev.  R.  Bellson 
succeeded  Pauli  in  1844,  and  during  his  first  year  baptized 
twenty  Jews.  Dr.  McCaul  visited  Berlin  at  this  juncture, 
and  reported  that  the  field  of  labour  was  immense,  and  of 
peculiar  interest,  and  that  students,  schoolmasters  and 
Jewesses,  crowded  round  Bellson,  and  attended  his  services. 
Indeed,  about  this  time,  Reform  Jews  were  not  slow  to 
avail  themselves  of  Christian  privileges,  and  over  1,000  of 
their  children  were  attending  nine  different  Christian  schools, 
whilst  the  attendance  at  Jewish  schools  amounted  only  to 
355.  It  was  estimated  that  2,000  Jews  had  actually  joined 
the  Church,  an  estimate  increased  to  2,500  a  few  years  later. 


1849]  REVOLUTIONS    OF    2848  227 

Subsequently  the  Rev.  B.  W.  Wright  was  sent  out  to  assist 
Bellson,  and  to  take  full  advantage  of  the  friendly  disposition 
of  the  Jews  in  favour  of  Christianity.  A  new,  commodious, 
and  convenient  mission  church  was  opened  in  1846,  and 
the  number  of  enquirers  and  candidates  for  baptism  increased. 
The  Gospel  was  also  regularly  preached  to  the  Jews  in  the 
towns  and  villages  surrounding  Berlin  ;  Frankfort,  Leipzig, 
and  Brunswick  being  repeatedly  visited.  A  periodical, 
entitled  Records  of  Israel's  State  and  Prospects,  was  issued 
by  Bellson,  for  the  purpose  of  arousing  interest  in  Missions 
to  Jews. 

The  revolutions  which  agitated  Europe  in  1848  necessarily 
interfered  with  mission  work,  and  their  tendency  was  to  lead 
the  Jews  further  and  further  away  from  God.  The  services  of 
the  learned  Dr.  Biesenthal,  and  of  A.  Ludewig,  were  placed 
at  the  disposal  of  the  Society  in  1849.  The  great  literary 
attainments  of  the  former  were  turned  to  good  account ;  he 
prepared  a  history  of  the  Early  Ages  of  the  Christian  Church, 
intended  for  the  special  use  of  Jews,  and  also  commentaries 
in  Hebrew  on  the  Gospels  and  the  Epistles  to  the  Romans 
and  the  Hebrews,  which  proved  of  immense  value. 

Turning  to  Frankfort-on-the-Main,  where  we  left,  in 
Chapter  XVI.,  Davenport  at  work,  it  must  suffice  to  say  that 
he  conducted  the  agency  until  his  death  in  1842,  when  the 
Rev.  J.  E.  Hiscock,  who  had  travelled  with  him  in  Germany 
during  the  previous  autumn,  succeeded  to  the  charge.  Owing 
to  ill-health,  however,  he  held  it  for  a  short  time  only, 
dying  in  1844.  H.  Poper,  subsequently  the  Rev.  Dr.  Poper, 
who  had  been  assisting  him,  took  up  the  task. 

A  word  must  be  said  about  the  work  in  the  district  of  the 
lower  Rhine.  Since  1839  the  Rev.  J.  Stockfeld  had  been 
stationed  at  Kreuznach,  where  he  remained  for  thirty  years, 
until  his  retirement  in  1868.  Throughout  his  long  service  of 
forty-three  years,  he  visited  many  thousand  Jews  in  his  large 
district,  where  his  great  achievement  was  a  very  extended 
circulation  of  the  Scriptures.  For  example,  during  the  years 

0  2 


228  EUROPEAN    MISSIONS  [1841 

1836-48,  he  distributed  in  the  district  over  20,000  copies,  or 
portions  of  the  same,  and  15,000  Old  Paths  and  tracts.  He 
was  instrumental  in  arousing  in  Christian  circles  a  wide-spread 
interest  in  Jewish  Missions  ;  and,  in  1843,  founded  at  Cologne 
the  West  German  Union  for  Israel,  which  continues  its  good 
work  to  the  present  day. 

A  word  about  the  Baltic  provinces.  The  Rev.  J.  G. 
Bergfeldt,  who  was  stationed  at  Konigsberg  in  1827,  continued 
his  wonderful  work  of  distribution  of  the  Scriptures,  and 
during  the  last  five  years  of  his  ministry,  from  1839  to  1843, 
when  he  died,  more  than  7,000  copies,  or  portions,  were  put 
into  circulation,  realizing  upward  of  ^500.  The  bulk  of 
these  silent  messengers  found  their  way  into  Russia,  into 
parts  inaccessible  to  the  Christian  missionary.  Bergfeldt's 
successor,  the  Rev.  C.  Noesgen,  continued  this  important 
branch  of  the  work,  and  bore  testimony  to  the  advantages 
and  results,  of  which  he  received  many  proofs,  of  thus  being 
able  to  reach  the  Russian  Jews.  The  Rev.  E.  M.  Tartakover 
assisted  Noesgen  in  1843,  and  was  then  removed  to 
Danzig,  where,  in  July  1844  the  Rev.  H.  Lawrence  had 
commenced  his  long  term  of  labour.  Noesgen  remained  at 
Konigsberg  till  1850,  when  he  also  was  transferred  to  Danzig. 

A  most  important  mission  field  was  opened  during  this 
Period,  in  the  Principality,  as  it  then  was,  of  Roumania, 
where,  whilst  many  of  the  Jews  are  Sephardim,  or  Spanish, 
there  is  also  a  large  number  of  German  Jews  in  the  country, 
speaking  the  Judaeo-German  jargon.  Nowhere  are  the  Jews 
more  diligent  and  industrious,  and  nowhere  do  they  exercise 
a  greater  influence  upon  the  business  transactions  of  the 
country  in  which  they  live.  They  are,  as  in  other  countries, 
bankers,  shopkeepers,  peddlers  and  artisans  ;  and  although 
many  are  exceedingly  poor,  others  are  wealthy  and  prosperous. 
Unhappily,  a  great  proportion  of  them  are  in  a  deplorable 
religious  condition.  Infidelity  is  rife,  and  many  who  still 
profess  adherence  to  the  faith  of  their  fathers  are  indifferent 
and  careless.  But,  notwithstanding  this,  there  has  always 


1849]  ROUMANIA  229 

been  a  fairly  large  section  of  the  Jewish  community 
composed  of  earnest-minded,  thoughtful  men,  impressed  with 
a  deep  sense  of  the  importance  of  religious  truth,  and  devoting 
their  time  and  energies  to  the  study  of  their  religion.  Here, 
as  in  neighbouring  lands,  the  descendants  of  Jacob  have  had 
to  suffer  many  things  at  the  hands  of  their  Gentile  neighbours. 
The  Kingdom,  as  it  now  is,  of  Roumania,  comprises  the  old 
Turkish  provinces  of  Moldavia  and  Wallachia,  and  contains  no 
less  than  200,000  Jews,  and  is  thus  one  of  the  most  important 
mission  fields  of  Eastern  Europe.  In  Roumania  the  name 
for  a  Jew  is  "  Zid,"  meaning  a  "  blot "  or  "  stain." 

Bucharest,  the  capital,  has  40,000  Jews,  and  was  first 
occupied  in  1841,  when  G.  W.  Pieritz  spent  a  few  months 
there.  In  1846  Joseph  Mayers  and  C.  S.  Sander  took 
up  their  permanent  residence  in  the  city.  At  first  they 
were  cordially  welcomed  by  the  Jews  ;  but  when  their  purpose 
was  clearly  manifested,  the  "  offence  of  the  Cross  "  prevailed, 
and  Jewish  opposition  declared  itself.  Enquirers  were  threat 
ened  with  imprisonment  or  banishment  by  the  Epitrope,  the 
Jewish  police  functionaries,  who  possessed  plenipotentiary 
powers  over  all  Jews.  These  threats,  however,  were  almost  a 
dead  letter,  most  of  the  anxious  enquirers  continuing  their 
visits  to  the  missionaries.  Their  number  was  considerable  and 
seven  of  them  had  grace  and  courage  to  proceed  to  baptism 
within  two  years.  A  school  was  established  in  1848,  and  by 
the  next  year  had  an  attendance  of  twenty  scholars.  The 
missionaries  visited  other  places  in  Turkey,  such  as  Jassy, 
Galatz,  and  Braila,  and  found  the  Jews  willing  to  listen  to 
the  doctrines  of  Christ,  and  anxious  for  Christian  books. 
In  1848  cholera  and  the  Revolution  hindered  missionary 
operations  for  a  time.  By  1850  eleven  Jews  had  been  in 
structed  by  Joseph  Mayers  and  baptized,  and  he  then  com 
puted  the  number  of  Christian  Jews  in  Wallachia  at  between 
eighty  and  ninety.  He  was  ordained  at  Christmas  of  that 
year,  and  S.  Mayers  and  P.  Davis  were  appointed  to  assist 
him  at  Bucharest. 

The  Jews  of  the   Spanish  Peninsula  do    not   come  much 


230  EUROPEAN    MISSIONS  [1841 

into  our  history,  but  when  Dr.  Ewald  visited  the  Jews  of 
Lisbon  in  1841,  he  found  that,  in  addition  to  those  who 
attended  the  synagogue  in  that  city,  there  were  many  crypto- 
Jews,  who,  while  outwardly  conforming  to  the  Roman  Catholic 
worship,  secretly  kept  the  Jewish  feasts.  In  1843  A.  Levi 
resided  for  some  time  at  Gibraltar,  and  subsequently  at  Cadiz, 
whilst  waiting  for  an  opportunity  to  cross  over  into  Morocco. 
This  he  did  in  1844,  but  the  outbreak  of  war  between  France 
and  Morocco  compelled  his  retreat  to  Gibraltar  the  same 
year. 

Our  last  reference  in  this  chapter  must  be  to  the  Jews  of 
Salonica  in  Turkey,  which,  with  its  35,000  Jews,  in  addition 
to  its  many  thousands  of  Diinmeh,  or  Mohammedan  Jews,* 
was  second  only  to  Constantinople  in  importance  as  a 
mission  centre,  and  was  occupied  in  1847  by  J.  O.  Lord, 
who  was  joined,  in  the  following  year,  by  J.  B.  Goldberg. 
At  the  commencement  of  their  labours  the  missionaries 
found  ready  access  to  the  Jews,  even  among  the  richest  and 
most  learned  families.  Soon  after,  however,  it  was  found  that 
the  Jews  did  not  call  in  such  numbers  as  before,  nor  were  they 
so  willing  to  receive  visits.  This  proved  to  have  been  caused 
by  a  cherem  covertly  promulgated  by  the  chief  rabbi.  It  was 
evident  that  the  rabbis  had  taken  the  alarm,  and  dreaded  the 
effects  of  missionary  efforts.  Nor  was  this  the  only  precau 
tion  taken  by  them.  An  association  was  formed,  which  met 
once  or  twice  a  week,  for  the  purpose  of  reading  the  Bible, 
and  endeavouring  to  confute  or  explain  away  the  passages 
brought  forward  in  favour  of  Christianity.  A  work  was  also 
published  against  the  New  Testament. 

That  Judaism  cannot  give  its  followers  serenity,  peace, 
and  comfort  in  the  hour  of  death,  was  strikingly  exemplified 
at  this  station  on  the  approach  of  the  cholera  in  1848. 
The  spread  of  this  pestilence  caused  an  extraordinary 
degree  of  fear  and  excitement  among  the  Jews,  their  state  of 
terror  is  described  to  have  been  truly  distressing  to  witness. 

*  See  page  173. 


1849]  SALONICA  231 

During  the  month  of  November  of  that  year,  the  mission 
aries  made  a  journey  through  Albania,  Thessaly,  and 
Macedonia,  visiting  those  towns  in  which  Jews  reside.  The 
reception  they  met  with  was  very  satisfactory,  and  they  had 
especially  the  privilege  of  distributing  many  copies  of  Script 
ures,  and  other  books.  They  had  many  interesting  conversa 
tions  with  all  classes,  both  rich  and  poor,  ignorant  as  well  as 
learned.  From  the  hour  they  left  home,  about  ten  o'clock, 
till  after  sunset,  they  neither  ate  nor  drank,  but  either  spoke> 
or  listened  to  what  the  Jews  had  to  say.  At  Janina,  on  the 
Jewish  Sabbath,  the  Jews  flocked  to  the  lodgings  of  the 
missionaries  in  such  numbers,  that  they  filled  two  rooms, 
Lord  speaking  in  one,  and  Goldberg  in  the  other.  At  a 
village  called  Mavra,  where  a  fair  was  being  held,  the  eager 
ness  of  the  people  for  copies  of  the  Bible  and  tracts,  was  so 
great,  that  they  could  not  meet  the  demand  for  them. 

The  friendly  intercourse  which  the  missionaries  were  per 
mitted  to  establish  with  the  Jews  at  Salonica  was  most 
encouraging.  Through  their  instrumentality  as  many  as 
3,000  copies  of  the  sacred  volume  were  put  into  the  hands  of 
the  Jews  in  less  than  three  years  ;  some  of  which  were  carried, 
either  by  the  missionaries  themselves,  or  by  other  means,  far 
into  the  country.  Several  instances  were  known  where 
people  actually  learnt  to  read  at  the  age  of  40  or  50,  that 
they  might  be  able  to  use  the  Bible  for  themselves. 

In  the  course  of  the  summer  of  1849  the  missionaries  visited 
ten  or  twelve  towns,  containing,  upon  a  general  average, 
about  a  hundred  Jewish  families  each  ;  most  of  whom  had 
apparently  never  been  visited  by  any  missionary.  In  nearly 
all  these  places  they  were  well  received  ;  with  one  or  two 
exceptions,  all  the  Jews  were  civil,  and  gladly  bought  the 
books  offered  to  them  at  a  low  price.  The  missionaries  also 
had  interesting  conversations  with  some  of  the  Dunmeh, 
and  found  many  traces  of  their  national  hopes  among  them. 


CHAPTER   XXV. 

FIRST     FEW     YEARS     OF     THE     BISHOPRIC     IN 
JERUSALEM     AND     CONSECRATION     OF     CHRIST     CHURCH. 


Previous  difficulties  and  hindrances— Consummation  beyond  expectation— Letter 
Commendatory  to  Greek  Patriarch— Entry  of  the  Bishop  into  the  City— His  first 
services— Revival  In  the  work— Hebrew  Christian  staff— Building  of  Church  and 
Hospital— Three  Jerusalem  rabbis — Hebrew  College — House  of  Industry— Miss 
Cook's  Munificence— Enquirers'  Home— Influx  of  Jews— Lyons  family— Bible 
Depot— Opening  of  Hospital— Death  of  Bishop  Alexander— Funeral  services— A 
grand  Testimony— Bishop  Gobat  succeeds— Diocesan  Schools— Society's  Schools 
projected— Consecration  of  Christ  Church— Description  of  Services. 

IN  Chapter  XXII.  we  left  the  newly  consecrated  Bishop 
starting  for  Jerusalem.  To  the  Committee  his  depart 
ure  was  fraught  with  the  highest  hopes  for  the  benefit 
of  the  Society's  work  in  Jerusalem,  of  which  he  was  consti 
tuted  the  head.  They  had  long  desired  to  improve  the 
missionary  establishments  there,  and  to  secure  for  the  mis 
sionaries,  and  those  who  might  become  Christians  by  their 
means,  the  countenance  and  support  of  the  local  Powers. 
Hitherto  the  Ottoman  Government  had  stood  in  their  way, 
and  defeated  every  scheme  that  ingenuity  could  devise.  The 
existence  of  the  mission  was  tolerated,  but  not  officially  re 
cognized.  The  Turkish  authorities  would  deal  with  none  but 
responsible  heads  ;  and  thus,  while  Armenians,  Greeks,  and 
Latins  presented,  in  their  Patriarchs  and  Bishops,  federal 
representatives  of  the  several  communions,  Protestants  alone 
remained  without  recognition.  The  evils  of  this  state  of  things 
were  great  in  many  ways,  but  especially  in  this,  that  a  Jew,  when 
converted  to  the  faith  of  the  Anglican  Church,  was  not  thereby 
enrolled  among  the  members  of  an  acknowledged  community. 
He  quitted  the  shade  of  the  synagogue,  which,  scanty  as  it 
was,  offered  him  at  least  the  protection  of  a  name,  to  join 
himself  to  a  body  enjoying,  in  no  part  of  the  Turkish  empire, 


1841-49]         LETTER     TO     THE    GREEK    ECCLESIASTICS         233 

a  legal  existence,  and  neither  seen  nor  known  beyond  the 
precincts  of  a  single  district. 

Therefore  much  was  expected  from  the  establishment  of  the 
Bishopric.  To  use  the  grateful  language  of  the  Committee  :  * 

A  consummation  such  as  this  was  far  beyond  our  most  sanguine  hopes,  and 
almost  beyond  the  contemplation  of  our  prayers  ;  truly  may  we  say,  in  the  pious 
language  of  our  Liturgy,  that  "  God,  who  is  always  more  ready  to  hear  than  we 
to  pray,  and  is  wont  to  give  more  than  either  we  desire  or  deserve,"  has 
exceeded  all  that  we  could  ask  or  think.  We  saw  a  Hebrew  of  the  Hebrews, 
after  centuries  of  contempt,  degradation,  and  suffering,  raised  from  the  mire  in 
which  we  Gentiles  had  trampled  his  nation,  and  elevated  to  the  highest  office 
in  the  Christian  Church,— consecrated  to  those  services  which,  during  seventeen 
hundred  years,  had  never  been  listened  to  form  Jewish  lips, — destined,  in  God's 
mercy,  to  carry  back  the  message  of  peace  to  the  source  from  which  it  had 
originally  flowed,  and  on  the  very  scene  of  the  life  and  passion  of  our  dearest 
Lord,  to  present  the  more  conspicuously  by  his  eminent  station,  the  first-fruits 
of  an  humbled,  penitent,  and  returning  people. 

That  there  might  be  no  mistake  about  the  Bishop's  status 
and  work,  a  Letter  Commendatory  from  the  Archbishop  of 
Canterbury  was  written  to  the  Eastern  authorities.  The 
following  is  a  translation  of  the  Greek  original : 

"  To  the  Right  Reverend  our  Brothers  in  Christ,  the  Prelates  and  Bishops  of  the 
Ancient  and  Apostolic  Churches  in  Syria  and  the  Countries  atljacent,  greeting  in 
the  Lord : — 

"  We,  William,  by  Divine  Providence,  Archbishop  of  Canterbury,  Primate  of 
All  England  and  Metropolitan,  most  earnestly  commend  to  your  brotherly  love  the 
Right  Reverend  Michael  Solomon  Alexander,  Doctor  in  Divinity,  whom  we, 
being  well  assured  of  his  learning  and  piety,  have  consecrated  to  the  office  of  a 
Bishop  of  the  United  Church  of  England  and  Ireland,  according  to  the  ordinances 
of  our  Holy  and  Apostolic  Church,  and  having  obtained  the  consent  of  our 
Sovereign  Lady  the  Queen,  have  sent  out  to  Jerusalem,  with  authority  to  exercise 
spiritual  jurisdiction  over  the  clergy  and  congregations  of  our  Church,  which  are  now, 
or  which  hereafter  may  be,  established  in  the  countries  above  mentioned.  And 
in  order  to  prevent  any  misunderstanding  in  regard  to  this  our  purpose,  we  think 
it  right  to  make  known  to  you,  that  we  have  charged  the  said  Bishop  our  brother 
not  to  intermeddle  in  any  way  with  the  jurisdiction  of  the  prelates  or  other  ecclesias 
tical  dignitaries  bearing  rule  in  the  Churches  of  the  East;  but  to  show  them  due 
reverence  and  honour  ;  and  to  be  ready,  on  all  occasions,  and  by  all  the  means  in 
his  power,  to  promote  a  mutual  interchange  of  respect,  courtesy,  and  kindness. 
We  have  good  reason  to  believe  that  our  brother  is  willing,  and  will  feel  himself 
in  conscience  bound,  to  follow  these  our  instructions ;  and  we  beseech  you,  in  the 
name  of  our  Lord  Jesus  Christ,  to  receive  him  as  a  brother,  and  to  assist  him,  as 
opportunity  may  offer,  with  your  good  offices. 

*  Thirty-fourth  Report  (1842),  p.  39. 


234         EARLY    YEARS    OF  JERUSALEM    BISHOPRIC         [1841 

"  We  trust  that  your  Holinesses  will  accept  this  communication  as  a  testimony 
of  our  respect  and  affection,  and  of  our  hearty  desire  to  renew  that  amicable 
intercourse  with  the  ancient  Churches  of  the  East,  which  has  been  suspended  for 
ages,  and  which,  if  restored,  may  have  the  effect,  with  the  blessing  of  God,  of  putting 
an  end  to  the  divisions  which  have  brought  the  most  grievous  calamities  on 
the  Church  of  Christ. 

"  In  this  hope,  and  with  sentiments  of  the  highest  respect  for  your  Holinesses, 
we  have  affixed  our  Archiepiscopal  seal  to  this  letter,  written  with  our  own  hand 
at  our  Palace  of  Lambeth,  on  the  23rd  day  of  November,  in  the  year  of  our  Lord 
1841." 

The  Episcopal  party  arrived  off  Bey  rout  on  January  Hth, 
1842;  and  reached  Jerusalem  on  January  2ist.  The  Bishop 
has  left  on  record  a  description  of  his  entry  into  the  city  : 

On  Friday  evening  we  arrived  in  the  city  of  our  forefathers  under  circumstances 
of  peculiar  respect  and  honour.  .  .  .  We  formed  quite  a  large  body, —  the  Consul- 
General,  Colonel  Rose,  with  seven  or  eight  of  his  escort ;  Captain  Gordon,  and 
six  or  seven  of  the  officers  of  the  "  Devastation "  ;  Mr.  Nicolayson  and  Mr. 
Bergheim,  who  met  us  at  Jaffa,  and  accompanied  us ;  Mr.  Johns  and  the 
American  missionaries,  with  escorts,  who  came  to  meet  us  about  three  miles  from 
Jerusalem  ;  and,  at  last,  the  chief  officers  sent  by  the  Pasha,  who  had  himself 
come  to  meet  us  in  the  afternoon,  but  was  obliged  to  return,  as  night  came  en, 
and  it  was  damp  (we  arrived  about  six  o'clock),  and  a  troop  of  soldiers,  headed  by 
Arab  music,  which  is  something  like  the  beating  of  a  tin  kettle.  Thus  we  entered 
through  the  Jaffa  gate,  under  the  firing  of  salutes,  &c. ,  into  Jerusalem,  and  were 
conducted  to  Mr.  Nicolayson's  house,  where  we  were  most  kindly  and  hospitably 
received,  and  all  felt  overwhelmed  with  gratitude  and  adoration.  .  .  .  We  had 
service  in  the  temporary  chapel  on  Sunday  last.  I  preached  my  first  sermon 
from  Isaiah  Ix.  15  ;  Mr.  Williams  preached  in  the  afternoon,  and  Mr.  Nicolayson 
conducted  a  German  service  in  the  evening.  We  had  a  very  good  congregation, 
all  our  friends,  the  Consul-General,  Captain  Gordon,  and  the  officers,  being 
present.  Our  feelings  on  the  occasion  can  be  better  imagined  than  expressed, 
as  you  may  easily  suppose.  We  also  had  the  Sacrament,  and  it  will  be  pleasing 
to  the  ladies  of  Reading  to  know,  that  the  handsome  communion-service  which 
they  presented  to  the  church  was  made  use  of  for  the  first  time  by  the  Bishop  of 
Jerusalem. 

The  Times  contained  a  full  account  of  the  entry  of  the 
Bishop,  and  concluded  with  these  words  : 

The  mission  is  sure  of  the  firm  support  of  tfte  British  Government  and  the 
British  Ambassador  at  the  Porte.  As  regards  Syria,  the  Consul-General  has  lent 
all  the  force  of  his  official  authority,  personal  influence,  and  popularity,  to  set  the 
undertaking  afloat,  while  the  mild  and  benevolent  character  of  the  Bishop,  and 
the  sound  practical  sense  and  valuable  local  experience  of  his  coadjutor,  Mr. 
Nicolayson,  are  sure  guarantees  that  caution,  charity,  and  conciliation  will  preside 
at  all  their  efforts. 

*  Jewish  Intelligence,   1842,  p.    127. 


1849]  REVIVAL    IN    THE     WORK  235 

In  conformity  with  instructions  received  from  Constantinople, 
proclamation  was  made  in  the  mosques,  that  "  he  who  touches 
the  Anglican  Bishop  will  be  regarded  as  touching  the  apple 
of  the  Pasha's  eye." 

The  first  letter  received  from  the  Bishop,  dated  February 
2nd,  1842,  shewed  a  revival  in  the  work  ;  indeed  the  years  of  his 
Episcopate  were  "years  of  plenty."  Speaking  of  the  daily 
services  in  the  temporary  chapel  of  the  mission,  the  Bishop 
said,  "  I  feel  it  peculiarly  delightful  thus  daily  to  worship  on 
Mount  Zion."  Jews  shewed  themselves  interested  in,  and 
often  watched  the  progress  of,  the  new  buildings,  and  the 
Bishop  had  conversations  with  them. 

In  a  second  letter,  of  March  Qth,  the  Bishop  wrote  : 

Our  mission  is  beginning  to  be  very  interesting,  and,  I  trust,  efficient.  There 
never  have  been  such  large  congregations  of  Protestants  as  have  been  assembled 
since  my  arrival  here.  On  Sunday  last  our  chapel  was  literally  crowded,  and  never 
did  I  wish  more  that  our  church  was  built.  I  have  laid  the  first  foundation-stone 
on  the  aSth  ult. 

The  Bishop  held  his  first  Ordination  on  March  i/th,  the 
candidate  being  John  Miihleisen,  C.M.S.  Missionary  for  Abys 
sinia,  and  baptized  a  Jewish  family  on  Whitsun-Day.  On 
October  gth,  he  held  his  first  Confirmation,  when  eight  Hebrew 
Christians  were  presented  ;  the  next  week  he  married  two  con 
verts,  and,  on  October  3<Dth,  ordained  E.  M.  Tartakover,  the 
first  Hebrew  Christian  ordained  at  Jerusalem  since  Apostolic 
days.  There  were  now  a  bishop,  a  priest,  and  a  deacon,  all 
"  Hebrews  of  the  Hebrews,"  ministering  on  Mount  Zion  ;  and, 
within  a  few  months,  every  ordinance  of  the  church  had  been  per 
formed  in  the  chapel.  A  larger  building,  capable  of  seating  1 50 
persons,  was  subsequently  used  in  place  of  the  previous  "  upper 
chamber."  Eight  Jews  were  baptized  during  the  year  1842. 

The  alterations  to  the  hospital  premises  were  approaching 
completion,  and  the  building  of  the  church  was  prosecuted 
with  great  vigour  during  1842  ;  the  foundations,  the  depth  of 
which  in  many  places  exceeded  forty  feet,  were  completed, 
30,000  cubic  feet  of  masonry  having  been  laid  under  ground 
in  three  months  alone ;  and  the  walls  were  carried  up  to 
the  height  of  several  feet.  But,  unhappily,  the  relations 


236         EARLY     YEARS    OF  JERUSALEM    BISHOPRIC          [1841 

between  Mr.  Johns  and  the  Committee  became  strained.  He 
ceased  to  be  the  Society's  architect  in  1 842  ;  and  the  Com 
mittee  were  compelled  to  protest  in  the  Jewish  Intelligence  of 
June  1844,  against  the  publication  of  an  elaborate  proposal 
which  he  put  forth  as  the  Anglican  Cathedral  Church  of  St. 
James.  Mr.  Johns  explained  that  none  of  these  plans  were 
copies  of  the  drawings  he  had  agreed  to  deliver  to  the 
Committee.  The  King  of  Prussia,  who  at  this  time  took 
deep  interest  in  Jerusalem,  conferred  through  his  Minister 
with  Lord  Shaftesbury  and  the  Committee,  and  His  Majesty's 
wishes  were  adopted  as  far  as  practicable.  The  designs  of  Mr. 
M.  Habershon,  who  had  proceeded  to  Jerusalem  to  examine  the 
existing  foundations,  were  finally  approved,  and  Mr.  R.  B. 
Critchlow  superintended  the  work  under  his  direction.  Such 
an  enterprise  could  not  escape  the  political  influence  of  the  land. 
The  further  progress  of  the  church  was  arrested  by  order 
of  the  Pasha  in  the  spring  of  1843,  whereupon  Nicolayson 
repaired  to  Constantinople,  and  was  supported  in  his  efforts 
to  get  the  order  rescinded  by  H.B.M.  Ambassador,  and  also 
by  the  representative  of  H.M.  the  King  of  Prussia.  Nego 
tiations  proving  unavailing,  a  memorial,  signed  by  the  Arch 
bishop  of  Canterbury,  the  Bishop  of  London,  and  other 
prelates,  1,400  clergy  and  15,000  laity,  was  presented  to  Lord 
Aberdeen  by  Lord  Ashley  on  March  iSth,  1845.  In  September 
of  the  same  year  the  firman  to  build  was  obtained  from 
Constantinople,  and  the  munificent  gift  of  £2,600  from  Miss 
Jane  Cook,  a  staunch  friend  of  the  Society  at  Cheltenham, 
enabled  the  building  to  be  completed. 

Much  commotion  was  caused  at  this  time  at  Jerusalem  by 
the  fact  that  three  rabbis,  Abraham,  Benjamin,  and  Eliezer, 
had  placed  themselves  under  Christian  instruction.  Mr. 
Ewald  wrote  home  : 

A  deputation  from  the  Jews  of  Tiberias  arrived  here,  to  enquire  whether  the 
report  they  had  heard  was  true,  viz. ,  that  fourteen  rabbis  of  Jerusalem  had  em 
braced  Christianity.  The  Jews  of  this  place  are  very  much  exasperated  on  that 
account,  and  do  all  in  their  power  to  avoid  coming  in  contact  with  us,  and  have 
removed  all  the  books  which  they  had  previously  received  through  the  mission,  in 
order  that  they  might  not  be  suspected. 

Shortly  afterward,  two  of  the  rabbis,  Eliezer  and  Benjamin, 


1 849]  HOUSE     OF    INDUSTRY  237 

known  henceforth  as  Christian  Lazarus  Lauria  and  John 
Benjamin  Goldberg,  were  baptized  with  two  other  enquirers, 
Isaac  Paul  Hirsch  and  Simon  Peter  Frankel.  Mr  Nicolayson, 
referring  to  the  event,  said  : 

It  is  not  a  small  thing,  that  the  apparently  impenetrable  phalanx  of  Rabbinism  at 
Jerusalem  has  thus  actually  been  broken  into  ;  and  two  Jerusalem  rabbis  been  in 
corporated  into  the  restored  Hebrew  Christian  Church  on  Mount  Zion.  How  sore 
the  Jews  felt  on  this  occasion  you  can  easily  conceive.  They  were,  in  fact,  after 
all,  taken  by  surprise,  and  felt  sadly  disappointed  in  having  to  yield  up  at  last  any 
lingering  hope  they  might  have  had  of  their  return. 

Of  the  third  rabbi,  Abraham,  Mr.  Ewald  said  : 

There  was,  indeed,  something  which  marred  my  joy  on  that  occasion,  which 
was  the  absence  of  Rabbi  Abraham.  For  years  had  he  been  the  faithful  com 
panion  of  Rabbi  Eliezer  and  Rabbi  Benjamin  ;  he  had  the  same  convictions,  but 
he  could  not  leave  his  wife  ;  the  struggles  between  natural  affection  and  spiritual 
blessings  were  too  hard  for  him,  and  he  returned. 

Subsequently  Ewald  wrote,  that  love  for  his  wife  more  than 
the  truth  did  not  serve  the  rabbi,  for  she  refused  to  live 
with  him  any  longer,  stating  that  she  was  sure  he  was  still  a 
Christian,  and  she  requested  to  be  divorced.  Rabbi  Abraham 
would  hear  nothing  of  a  divorce  ;  finally,  however,  he  was 
compelled  to  give  in. 

The  Committee  had  for  some  time  contemplated  the 
establishment  at  Jerusalem  of  an  institution  for  training 
Hebrew  Christian  missionaries.  It  was  opened  by  the  Bishop 
on  May  iQth,  1843,  with  four  students,  amongst  them  Goldberg, 
Lauria,  and  Hirsch.  The  Rev.  G.  Williams,  and  the  Rev. 
W.  D.  Veitch,  successively  acted  as  head  of  the  college,  with 
E.  S.  Caiman  as  managing  superintendent.  The  college 
was  discontinued  in  1846  through  lack  of  funds.  Veitch 
resigned,  and  Caiman  was  transferred  to  the  hospital  staff. 

Another  most  useful  and  successful  institution  for  training 
converts  in  carpentry  and  joinery,  and  furnishing  articles  re 
quired  for  the  mission,  was  inaugurated  in  1843.  It  was 
re-opened  and  placed  on  its  present  footing  on  December 
2 ist,  1848,  under  the  superintendence  of  P.  I.  Hershon, 
formerly  in  the  Jerusalem  College.  It  now  became  a  Home, 
as  well  as  a  workshop,  in  which  the  converts  and  enquirers 
were  housed,  maintained,  and  instructed  in  Christianity, 
during  the  time  they  were  learning  a  trade. 


238          EARLY     YEARS     OF  JERUSALEM    BISHOPRIC         [1841 

Miss  Jane  Cook  generously  supplied  a  fund  of  £10,000,  the 
interest  of  which  was  set  apart  toward  the  up-keep  of  the 
institution  ;  she  also  gave  £700  for  the  purchase  of  new 
premises. 

The  work  of  the  inmates  has  become  well-known  of  recent 
years  by  the  beautiful  olive  wood  articles,  which  have  found 
such  a  ready  sale  at  home.  The  trades  of  printing  and 
bookbinding  are  now  taught  as  well  as  carpentry  and  joinery. 

An  Enquirers'  Home  also  was  found  useful  in  providing 
new  enquirers  with  lodging  and  food,  whilst  undergoing 
observation  and  instruction  previous  to  their  admission  into 
the  House  of  Industry  for  permanent  training. 

The  Jewish  population  increased  much  at  this  period,  and 
in  the  latter  part  of  1843  as  many  as  150  Jews  arrived  in 
one  party  from  Algeria.  The  large  number  of  African,  or 
Mugrabi  Jews  now  demanded  the  formation  of  a  separate 
congregation  in  Jerusalem.  Another  overwhelming  influx 
was  reported  a  few  months  later,  the  Jewish  quarter  not  being 
large  enough  to  contain  them. 

These  facts  are  the  more  interesting  because  a  Mugrabi  Jew, 
by  name  Rabbi  Judah  Levi  (Lyons),  who  had  previously  met 
Ewald  in  Africa,  at  this  time  became  a  Christian,  and  was 
baptized  with  his  two  children  in  the  Easter  of  1844,  his 
wife  remaining  a  Jewess.  The  troubles,  caused  by  the  Jews 
taking  his  children  away  from  him,  were  heart-breaking. 
One  of  his  sons,  Joshua,  was  afterward  a  dispenser  for  many 
years  in  the  Society's  service. 

A  Bible  depot  was  opened  in  the  early  part  of  1844,  and 
the  Holy  Scriptures  circulated  in  Hebrew,  Arabic,  Greek, 
Italian,  French,  German,  and  Spanish  ;  also  the  Liturgy,  Old 
Paths,  and  the  Pilgrim's  Progress  in  Hebrew.  This  occa 
sioned  a  great  stir  and  no  small  alarm,  and  an  excommuni 
cation  was  pronounced  by  the  rabbis  against  every  Jew  who 
should  enter  the  premises,  but  it  proved  a  brutum  fulmen. 
That  noble  benefactress,  Miss  Jane  Cook,  having  found  the 
money  for  the  employment  of  a  Scripture  Reader  amongst 
the  Jews,  Judah  Lyons,  the  above  mentioned  convert,  was 
chosen  for  the  post. 


1849]  OPENING     OF    THE    HOSPITAL  239 

We  must  now  return  to  the  Society's  medical  work.  The 
house  which  had  been  secured  on  a  long  lease,  having  been 
altered  and  adapted,  was,  after  many  delays  and  difficulties, 
opened  as  a  Hospital  for  Poor  Sick  Jews  on  December  I2th, 
1844,  with  Dr.  Macgowan  as  chief  medical  missionary  and 
Dr.  Nichol  as  assistant.  The  Society's  beneficent  relieving 
of  the  sick  had  already  become  well  known,  for  the  dispensary 
had  been  open  three  years,  and  had  been  numerously  resorted 
to  by  Jews  of  all  classes,  who  manifested  a  great  desire  to  be 
admitted  as  patients  in  the  hospital.  The  first  who  entered 
was  a  Bagdad  Jewess,  the  second  a  German  Jew.  One  of  the 
early  patients  died  under  treatment,  and  this  caused  a  diffi 
culty  about  burial,  which,  however,  did  not  lead  to  anything 
at  that  time.  On  January  2ist,  1845,  a  Greek  Jew  died,  where 
upon  the  chief  rabbi  refused  to  bury  the  body  unless  a  pro 
mise  was  given  to  dismiss  all  the  patients,  and  never  again 
to  receive  any  Hebrew.  The  body,  therefore,  was  interred 
in  the  British  burial  ground.  A  Jewish  anathema  was  pro 
claimed  on  January  22nd,  and  in  twenty-four  hours  all  the 
eight  patients  had  left  as  well  as  the  Jewish  servants. 

The  Bishop  traced  the  proceedings  of  the  rabbis  to  the 
recent  re-publication  of  the  Chizzuk  Emunah,  as  a  counterpoise 
against  the  growing  influence  of  the  mission.  This  inspired 
therewith  hatred  and  intolerance,  but  the  panic  caused  by 
their  opposition  was  of  short  duration.  Within  a  fortnight 
our  Jewish  patients  had  been  admitted  into  the  hospital 
and  others  soon  followed.  A  second  anathema,  on  March  1st, 
produced  a  very  slight  effect ;  and  the  truth  of  Dr.  Macgowan's 
forecast  that  the  opposition  was  only  an  effort  of  bigotry 
which  would  soon  exhaust  itself,  and  in  the  end  turn  out  to 
the  advantage  of  the  Gospel,  was  very  soon  apparent.  Fifty 
years  later  history  was  to  repeat  itself  in  an  organised 
attempt  to  cripple  the  Society's  work  in  its  new  hospital.* 
A  traveller  in  Jerusalem,  in  the  year  1845,  the  Rev.  Dr. 
Aiton,  speaking  of  the  Society's  institutions,  said  : 

Both  in  the  Hospital  and  in  the  House  of  Industry  plenty  of  New  Testaments 
*  Vide  page  549, 


240  EARLY    YEARS      OF  JERUSALEM    BISHOPRIC       [1841 

in  the  Hebrew  tongue  are  laid  on  the  tables.  But  while  every  facility  is  given  to 
the  reading  of  the  Gospels,  there  is  nothing  like  compulsion,  or  any  indications 
that  the  conversion  of  the  inmates  is  the  sole  but  disguised  object  of  these 
institutions.  On  the  contrary,  everything  is  done,  so  far  as  the  funds  will  admit 
of  it,  for  the  benefit  of  the  whole  body  of  the  Jews  in  Palestine.* 

A  great  blow  fell  upon  the  Society  in  the  autumn  of  1845 
by  the  sudden  death,  on  November  26th,  of  Bishop  Alexander, 
after  the  short  episcopate  of  four  years.  The  sad  event 
occurred  in  the  desert  at  Ras-el-Wady,  on  his  way  to  visit 
Egypt,  which  forms  a  part  of  the  diocese  of  Jerusalem.  A 
pathetic  interest  attaches  to  the  Bishop's  last  annual  letter, 
written  before  he  started  for  Cairo,  in  which,  speaking  of  his 
arrangements,  he  alluded  to  the  "  uncertainty  of  everything." 
In  this  letter  the  Bishop  joyfully  announced  that  the  firman 
had  been  granted  for  the  erection  of  the  church,  and  spoke 
of  progress  in  the  work. 

Mrs.  Alexander  thus  described  those  last  days  in  the 
desert  : 

On  setting  out  through  the  desert,  each  day  my  beloved  husband  and  myself 
rode  our  own  horses ;  we  generally  were  in  advance  of  the  caravan,  and  we 
used  regularly  to  chant  some  of  our  Hebrew  chants,  and  sang  the  following  hymns  : 
"Children  of  the  heavenly  King;''  "Long  has  the  harp  of  Judah  hung"; 
Psalm  cxi.;  "  Glorious  things  of  thee  are  spoken;"  all  out  of  our  own  hymn- 
book  ;  and  never  did  his  warm  and  tender  heart  overflow  so  fully,  as  when  he 
spoke  of  Israel's  future  restoration.  When  I  spoke  to  him  about  his  duties  in 
England,  he  answered,  "  I  hope,  if  invited,  to  preach  my  first  sermon  in  England 
at  the  Episcopal  Jews'  Chapel  ; "  and  on  my  asking  what  subject  he  would  take, 
he  replied,  "I  shall  resume  the  subject  I  adopted  when  I  last  left  that  dear 
congregation ; "  namely,  that  none  of  these  trials  had  moved  him.  (Acts  xx. 
24-28). 

Mrs.  Lieder,  one  of  the  party,  wrote  : 

The  immediate  cause  of  death  was  the  rupture  of  one  of  the  largest  bloodvessels 
near  the  heart ;  but  the  whole  of  the  lungs,  liver,  and  heart,  were  found  in  an 
exceedingly  diseased  state,  and  had  been  so  for  a  length  of  time  ;  the  accelerating 
cause,  doubtless,  was  great  and  continued  anxiety  — such  as  the  Bishopric  of 
Jerusalem  and  its  cares  can  best  account  for.  I  hear  it  said  on  this  occasion 
that  had  his  lordship  not  come  into  the  East,  he  might  possibly  have  lived  to  a 
good  old  age  ;  but  the  mitre  of  Jerusalem,  like  the  wreath  of  our  blessed  Lord, 
has  been  to  him  a  crown  of  thorns. 


The  Lands  qf  the  Messiah,  &c.,  p.   319. 


BISHOP    ALEXANDER. 


1849]  STRIKING     TESTIMONY  241 

The  last  act  of  the  Bishop  was  one  of  prayer,  before  he 
retired  to  sleep  to  wake  in  another  world. 

The  body  was  taken  first  to  Cairo,  where  Mr.  Veitch 
preached  the  funeral  sermon  from  the  most  appropriate  text 
that  could  have  been  chosen — "  So  Moses  the  servant  of  the 
Lord  died  there  in  the  land  of  Moab"  (Deut  xxxiv.  5). 

On  December  6th  a  numerous  and  mournful  caravan 
set  out  from  Cairo,  recalling  the  sad  procession  which 
returned  to  the  Promised  Land  to  bury  Jacob.  The  cortege 
arrived  at  Jerusalem  on  the  2Oth  of  the  same  month,  at  seven 
o'clock  in  the  evening,  and  proceeded  at  once  to  the  English 
cemetery,  where,  by  torchlight,  the  remains  of  the  beloved 
and  venerated  prelate  were  deposited  in  their  last  resting 
place,  the  Rev.  J.  Nicolayson  reading  the  service.  Funeral 
sermons  were  preached  by  him  in  Jerusalem  the  next  day, 
and  by  the  Rev.  J.  B.  Cartwright  *  in  the  Episcopal  Jews' 
Chapel,  London,  on  December  28th. 

A  letter  of  condolence  to  Mrs.  Alexander,  signed  by  thirty- 
one  Jewish  converts  at  Jerusalem,  formed  a  most  eloquent 
testimony  to  the  blessing  which  had  followed  the  successful 
labours  of  the  Bishop,  who  was  looked  upon  as  the  head  of 
the  Society's  mission  and  missionaries.  The  signatories  said  : 

Next  to  yourself  and  your  dear  family,  we  consider  ourselves  the  chief  mourners  ; 
for  we  feel  both  collectively  and  individually  that  we  have  lost  not  only  a  true 
Father  in  Christ,  but  also  a  loving  brother  and  a  most  kind  friend.  The  suavity 
and  benignity  of  his  manner,  which  so  greatly  endeared  him  to  all,  and  which 
gained  him  the  highest  and  most  entire  filial  confidence  of  every  one  of  us,  tends 
much  to  increase  the  keen  sense  we  feel  of  our  loss.  The  affectionate  love  he  bore 
to  Israel,  which  peculiarly  characterized  him,  could  not  fail  to  render  him  beloved 
by  every  one  who  had  the  privilege  of  being  acquainted  with  him  :  while  his 
exalted  piety,  and  most  exemplary  life  and  conversation,  inspired  the  highest 
reverential  esteem.  He  was  a  burning  and  a  shining  light ;  and  when  he  was 
raised  to  the  highest  dignity  in  the  Church,  he  conferred  the  most  conspicuous 
honour  on  our  whole  nation,  but  especially  on  the  little  band  of  Jewish  believers. 
With  him  captive  Judah's  brightest  earthly  star  has  set,  and  the  top  stone  has  been 
taken  away  from  the  rising  Hebrew  Church,  t 

We  do  not  think  that  any  words  more  expressive  of  the 

*  Two  Sermons  (London  :  Wertheim,  1846). 
^Jewish  Intelligetue,  1846,  p.  128. 
R 


242  CHRIST    CHURCH,    JERUSALEM  [1841 

sterling  quality  of  the  Bishop's  character  could  have  been 
penned  than  these.  And  yet  we  should  like  to  supplement  them. 

Many  friends  testified  their  love  and  esteem  for  the  Bishop 
by  raising  a  most  gratifying  testimonial  to  his  memory, 
amounting  to  over  ^3,000,  which  was  handed  to  his  widow 
and  family.  It  is  interesting  to  glance  at  the  list  of  con 
tributors  after  this  lapse  of  time,  for  it  reveals  the  fact  that 
the  Bishop  was  highly  esteemed  by  rich  and  poor  alike. 
Amongst  them  we  notice  the  names  of  the  Dowager  Queen 
Adelaide,  the  Archbishops  of  Canterbury  and  Armagh,  and 
the  Bishops  of  London,  Winchester,  Ripon;  Lichfield,  Lincoln, 
Peterborough,  Llandaff,  Sodor  and  Man,  and  Madras.  The 
Primate  of  All  England  spoke  of  Alexander  having  conducted 
the  affairs  of  his  Church  with  so  much  discretion  and  prudence 
as  to  give  no  cause  of  complaint  to  the  heads  of  other  com 
munions  residing  in  the  same  city,  and  to  win  their  respect 
and  esteem  by  his  piety  and  beneficence,  and  by  his  persevering 
yet  temperate  zeal  in  prosecuting  the  objects  of  his  mission. 

He  lived  and  worked  in  constant  dependence  upon  the 
Holy  Spirit  whose  power  he  conspicuously  honoured.  It  was 
his  invariable  practice  to  impress  upon  those  whom  he  was 
about  to  teach  the  impossibility  of  their  understanding 
divine  things  without  His  aid.  This  was  as  noticeable  in  his 
earlier  years  as  missionary,  as  in  his  later  ones  as  Bishop. 
His  conciliatory  manner  in  dealing  with  Jews,  his  love 
for  his  brethren,  his  calmness  amidst  opposition,  did  much  to 
appease  the  excited  assemblies  at  the  Conferences  in  Alder- 
manbury  (see  page  159),  and  the  violent  attitude  of  the  mob 
when  he  revisited  his  Jewish  relatives  at  Schonlanke.  He 
was  bold  and  fearless  in  the  delivery  of  his  message,  faithful 
in  everything,  anxious  above  all  things  to  bear  testimony  to 
the  name  and  glory  of  his  Master,  and  to  make  full  proof 
of  his  ministry,  whether  as  missionary  or  Bishop. 

His  friends,  and  those  who  worked  under  him  at  Jerusalem, 
loved  him  for  his  kind  nature,  for  he  had  an  ear,  heart,  and 
purse  open  to  all,  and  for  his  simple-hearted  piety.  He  was 
an  Israelite  indeed  in  whom  there  was  no  guile.  He  had 

O 

a  ripeness  of  Christian  experience,  and  unaffected  earnestness 


1 849]  DIOCESAN    SCHOOLS  243 

of  purpose.  His  was  a  strikingly  interesting  personality, 
rendered  doubly  so  in  that  he  was  a  Hebrew  of  the  Hebrews, 
and  in  his  Episcopal  dignity  a  link  with  the  primitive  Hebrew 
Christian  Church  in  the  mother  city  of  Christendom. 

It  was  announced  in  April  1846  that  the  King  of  Prussia, 
who,  by  arrangement,  had  the  next  presentation,  had  appointed 
the  Rev.  Samuel  Gobat,  Vice-Principal  of  the  Protestant  Col 
lege  of  Malta,  and  formerly  missionary  in  Syria,  Egypt  and 
Abyssinia  (which  formed  a  portion  of  the  diocese  of  Jerusalem) 
to^the  vacant  bishopric.  The  Bishop-elect  was  born  in  Swit 
zerland  in  1799,  had  received  five  years'  missionary  training 
at  Basle,  Paris  and  London  (1820-5),  and  had  encountered 
perils  and  difficulties  of  Eastern  life,  and  was  thus  well  fitted 
for  the  position.  He  was  consecrated  at  Lambeth  on  July 
5th  by  the  Archbishop  of  Canterbury,  assisted  by  the  Bishops 
of  London,  Lichfield  and  Calcutta,  and,  like  his  predecessor, 
he  preached  his  farewell  sermon  in  the  Episcopal  Jews'  Chapel 
the  same  evening.  Travelling  in  a  ship  placed  at  his  disposal 
by  the  Government,  he  arrived  in  Jerusalem  on  December 
3Oth,  welcomed  by  friends  and  spectators,  amongst  whom  were 
Jews  and  Abyssinians,  who  were  greatly  pleased  at  his  speak 
ing  their  language.  All  immediately  repaired  to  the  mission 
chapel,  where  the  Te  Deum  and  the  Litany  were  recited,  and 
an  address  presented  to  the  Bishop,  who  thus  felicitously 
entered  upon  his  long  Episcopate  of  33  years.  One  of  his  first 
functions  was  to  baptize  five  Jews  on  the  following  Good 
Friday  (1847),  and  he  held  a  Confirmation  on  May  23rd. 

Diocesan  schools,  established  by  Bishop  Gobat,  were 
opened  on  November  loth,  with  10  or  12  boys  and  girls, 
the  number  increasing  to  18  during  1848.  Of  these,  nine 
were  children  of  Jewish  proselytes,  four  of  Christian  parents, 
and  five  of  Jewish.  In  his  annual  letter  for  1850  the  Bishop 
spoke  of  the  children  being  almost  all  of  Jewish  origin.  The 
Society  contributed  ^120  per  annum  toward  these  schools  for 
many  years.  They  now  belong  to  the  Church  Missionary 
Society  and  have  doubtless  been  a  great  blessing  to  the  country. 
They  were  formed  before  the  Society's  schools  came  into 
existence,  and  were  not  designed  exclusively,  or  even  mainly, 

R  2 


244  CHRIST    CHURCH,    JERUSALEM  [1841 

for  Jewish  children,  but  were  attended  also  by  the  children  of 
native  Christians,  Abyssinians,  Germans,  and  others. 

The  Bishop  in  his  same  annual  letter  spoke  of  a  spirit  of 
enquiry  amongst  the  Jews,  and  said  that  many  were  half 
convinced  that  Jesus  is  the  Christ,  whilst  many  secretly  read 
the  New  Testament.  He  recorded  that  31  Jews  and  26 
Jewish  children  had  been  baptized  at  Jerusalem  between 
1839  and  1847.  Plans  were  being  developed  for  the  estab 
lishment  of  mission  schools  at  Jerusalem,  of  which  more  in 
a  subsequent  Period,  and  a  Jewish  Converts'  Relief  Fund 
was  started,  to  which  Miss  Jane  Cook  gave  the  munificent 
sum  of  ^"4,000.  In  1851  she  also  gave  a  donation  of  £2,000, 
to  be  invested  for  the  benefit  of  the  hospital. 

The  general  work  of  the  mission  now  pursued  a  steady, 
uneventful  course. 

On  January  2ist,  1849,  the  anniversary  of  the  entrance 
of  the  first  Anglican  Bishop  into  Jerusalem,  the  church  was 
duly  consecrated  under  the  name  of  Christ  Church,  being 
thus  dedicated  to  the  Messiah,  whom  to  proclaim  to  the  Jews 
is  the  supreme  object  of  the  mission.  The  church,  visible 
from  almost  every  part  of  Jerusalem,  is  like  a  beacon  on  a 
hill.  Two  Jews  were  baptized  on  the  same  day,  and  nine 
during  that  year. 

We  may  conclude  this  chapter  by  saying  that  for  many 
years  the  pastor  of  the  German  Reformed  Church  was 
permitted,  by  an  arrangement  sanctioned  by  the  Archbishop 
of  Canterbury,  to  hold  regular  Sunday  services  in  Christ 
Church,  but  these  were  discontinued  some  years  ago,  when 
the  Germans  fitted  up  a  chapel  of  their  own  among  the  ruins 
of  the  ancient  hospital  of  St.  John,  which  had  been  ceded  by 
the  Sultan  to  the  late  Emperor  Frederick,  when,  as  Crown 
Prince  of  Prussia,  he  visited  the  Holy  City  in  the  year  1869. 
All  readers  of  the  Society's  publications  are  familiar  with 
the  appearance  of  Christ  Church.  Its  form  is  that  of  a 
Latin  cross,  the  transept  forming  a  kind  of  bay  on  each 


*  See  Jewish  Intelligence,  1849,  p.  98,  for  "  Petition  for  Consecration,"  and 
"  Deed  of  Consecration." 


1849]  DESCRIPTION    OF    SERVICES  245 

side.  Besides  the  pulpit  and  reading  desk,  there  is  a  special 
seat  for  the  Bishop  of  the  diocese,  which  he  is  accustomed  to 
occupy  when  present  and  not  taking  part  in  the  service.  There 
is  sitting  accommodation  for  about  three  hundred  persons. 
As  the  number  of  the  Hebrew  Christian  community,  of 
children  in  the  mission  boarding  schools,  and  of  young  men 
in  the  Enquirers'  Home  and  House  of  Industry,  is  consider 
able,  the  church  is  usually  well  filled  on  Sundays,  whilst 
on  special  occasions,  and  when  many  strangers  are  present, 
it  is  sometimes  difficult  to  find  seats  for  all. 

The  public  services  are  conducted  in  English,  German, 
Spanish,  and  Hebrew,  so  as  to  meet  the  wants  of  enquirers 
and  converts  from  both  the  Ashkenazic  and  Sephardic  classes 
of  Jews.  When  the  church  was  founded,  it  was  hoped  that 
Jews  would  be  attracted  to  it  by  the  Hebrew  language  being 
used  for  the  prayers  and  lessons ;  and  this  has  to  some  extent 
been  the  case.  But  the  power  of  the  rabbis  has  always  been 
too  great  for  those  dwelling  in  Jerusalem  to  frequent  the 
church  without  drawing  upon  themselves  persecution  and 
excommunication  ;  and  most  of  the  Jews  who  now  attend  are 
either  strangers,  or  enquirers  who  have  already  attached 
themselves  to  the  mission.  Some  of  the  most  esteemed 
missionaries  of  the  Society  have  received  Holy  Orders  within 
its  walls.  It  is  not  only  to  Jews,  Jewish  converts,  and  English 
residents  in  Jerusalem  that  this  church  is  a  means  of  blessing. 
Hundreds  of  the  travellers  who  visit  Palestine  every  year  find 
spiritual  refreshment  in  its  services,  and  many  of  them  have 
warmly  expressed  their  appreciation  of  these  advantages. 
The  judicious  manner  in  which  Divine  worship  is  conducted, 
remote  from  anything  approaching  to  ritualism  on  the  one 
hand  or  laxity  of  ceremonial  on  the  other,  has  won  wide 
spread  approval. 


CHAPTER  XXVI. 

OTHER   STATIONS   IN    THE   HOLY   LAND. 


Jaffa— Depot  opened — Dr.  Kiel  as  medical  missionary— Hebron  an  outpost  of 
Jerusalem  Mission— Visits  of  Bishop  Alexander,  Ewald  and  Veitch— Kerns  attempts 
to  occupy  it — Visited  by  Lord  and  Tymmim  from  Safed— Work  in  Galilee— 
Tiberias— Safed— S ternchuss  and  A.  J.  Behrens  appointed— Mission  House  purchased 
— Dr.  Kiel  as  medical  missionary— Jewish  hostility— Work  interrupted— Recom 
menced  by  Lord — Fanaticism— J.  Cohen— Encouraging  work— Wide  distribution  of 
literature — Ewald  visits  Safed. 

WE    must  now  give   an   account  of  the  rest  of  the 
Society's   work  in   Palestine   during  our    Period, 
at    three  different     centres,    Jaffa,    Hebron    and 
Safed.     This  was  not  as  yet  extensive,  owing  to  the  great 
demands    which    the    Jerusalem    mission    made    upon    the 
resources,  both  human   and   material,  of  the  Society  :    but, 
such  as  it  was,  it  must  be  chronicled. 

Jaffa  has  naturally  ever  been  an  important  centre  for  work 
owing  to  its  situation  on  the  Mediterranean  as  the  landing  place 
for  Jews  coming  from  the  west,  although,  of  course,  the  open 
ing  of  the  railway  in  1892  increased  both  its  population  and 
importance.  It  had  been  visited  by  Wolff  in  1824,  and  now 
by  Ewald  in  1842,  1843,  and  1844.  In  the  last-mentioned 
year  a  book  depot  was  opened  for  the  sale  of  the  Holy  Scrip 
tures  in  Hebrew,  Arabic,  Greek,  German,  Spanish  and  other 
languages.  Bishop  Alexander,  writing  home  in  October  1845, 
thus  referred  to  the  Society's  work  here  : 

A  converted  Israelite  is  stationed  at  Jaffa,  in  charge  of  a  depot  of  Bibles  and 
tracts,  and  has  numerous  opportunities  of  usefulness  among  the  many  Jews  who 
land  there  on  their  way  to  Jerusalem,  or  are  leaving  the  land  of  their  forefathers. 
...A  physician,  himself  a  converted  Israelite,  has  also  lately  been  established  there, 
whose  labours  are  chiefly  confined  to  the  Jews.  * 

*  Jewish  Intelligence,  1846,  p.  4. 


1841-49]  HEBRON  247 

Dr.  Kiel,  previously  stationed  at  Safed,  was  the  medical 
missionary  referred  to  in  the  Bishop's  letter.  After  the 
medical  mission  was  withdrawn,  the  Society  still  carried  on 
its  work  until  1859,  by  means  of  a  depositary  and  Scripture 
reader,  C.  W.  Hanauer,  the  father  of  the  Society's  missionary, 
the  Rev.  J.  E.  Hanauer. 

Hebron,  being  one  of  the  four  holy  cities  of  the  Jews  in 
Palestine,  is  of  much  importance,  from  both  a  Jewish 
and  a  missionary  point  of  view.  The  Jews  there  used  to  be 
intensely  fanatical,  and  their  spiritual  bondage  and  thraldom 
complete.  This  was  when  they  all  resided  in  the  Jewish 
quarter,  and  before  they  found  their  way  outside  the  old  city, 
and  Hebron  began  to  feel  the  effects  of  civilization  and 
progress.  Regarded  as  an  outpost  of  the  Jerusalem  mission, 
frequent  and  periodical  visits  were  made  to  it.  In  1843 
Bishop  Alexander  and  the  Rev.  F.  C.  Ewald  preached  in  the 
German  synagogue,  and  were  much  impressed  by  the  manner 
in  which  they  were  received  by  the  Spanish  and  German  sects. 
The  Bishop,  accompanied  by  the  Rev.  W.  D.  Veitch,  visited 
Hebron  again  in  1844.  In  consequence  of  the  Episcopal  and 
missionary  opinion  of  the  suitability  of  Hebron  to  be  a  per 
manent  station  of  the  Society,  the  Rev.  Dr.  Kerns  was  appointed 
to  labour  there,  but  was  unable  to  procure  permission  from  the 
Governor  to  hire  a  house.  In  the  course  of  the  next  year,  1845, 
J.  O.  Lord,  accompanied  by  A.  Tymmim,  both  of  whom  were 
stationed  at  Safed,  paid  a  visit  to  Hebron.  The  latter,  on 
entering  the  town,  was  recognized  by  Jews  who  had  known 
him  in  Hungary,  where  he  had  held  the  office  of  rabbi ;  the 
missionaries  were  introduced  by  them  into  the  Jewish  quarter, 
and  were  generally  well  received.  Considerable  numbers 
were  addressed  in  the  synagogue  ;  some  listened  very  atten 
tively,  while  others  took  offence.  Many  called  on  the  mission 
aries  at  their  lodgings.  Nothing  more  than  visits  could  be 
paid  to  the  place,  but  these  went  on  for  many  years,  until  1890 
when,  as  we  shall  see  later,  a  permanent  mission  was  established. 
We  may  here  mention  that  Nicolayson,  Ewald,  Moses  Margo- 
liouth,  Sinyanki,  Dr.  Macgowan,  Hefter,  Barclay,  Crawford, 
Bailey,  Dr.  Chaplin,  Kelk,  Dr.  Wheeler,  and  others  went  there 


248  OTHER    STATIONS    IN    THE    HOLY    LAND  [1841 

repeatedly    during    the    intervening   years,  and   always    with 
encouraging  experiences. 

We  must  now  ascend  to  Galilee,  which  had  been  the 
scene  of  the  Society's  labours  since  its  early  days.  Although 
Tiberias  was  never  one  of  its  mission  stations,  it  had 
been  frequently  visited  by  our  missionaries  from  Jerusalem 
and  Safed  from  1831  onward.  It  has  often  been  narrated 
in  the  Society's  publications  how  they  encamped  in  the 
town,  and  had  their  tents  besieged  by  Jews,  eager  to 
have  their  bodily  ailments  attended  to,  and  willing  to  listen  to 
the  proclamation  of  the  Gospel,  and  not  without  result. 

More  important  is  Safed,  which  is  five  hours  distant  from 
Tiberias.  Being  difficult  of  access  from  its  lofty  situation,  and 
lying,  as  it  does,  out  of  the  ordinary  route  of  travellers,  the  Jews 
were  less  liable  to  external  influences,  and  so  were  able  to  carry 
out  rabbinical  observances  to  the  letter.  They  were  thus  most 
exclusive,  self-righteous,  bigoted  and  fanatical,  belonging  to 
the  "  straitest  sect  "  of  the  Pharisees.  Some  of  them  told  a 
former  missionary  of  the  Society  that,  if  he  succeeded  in 
making  a  convert,  he  must  dig  a  grave  for  him,  as  he  would 
never  be  able  to  keep  him  alive  there.  In  early  Christian 
times  Safed  was  celebrated  as  a  seat  of  Jewish  learning,  and 
up  to  the  i /th  century  flourishing  schools  existed  there. 
Before  the  disastrous  earthquake  in  1837,  which  destroyed 
every  house,  Safed  had  7,000  resident  Jews,  but  afterward  the 
number  was  greatly  reduced. 

The  Society's  missionaries  stationed  at  Jerusalem  had 
frequently  visited  Safed  since  the  year  1825,  when  the  Rev. 
W.  B.  Lewis  and  Dr.  G.  E.  Dalton  were  there ;  but,  in 
1843  the  Committee  decided  to  occupy  this  important 
Jewish  centre,  and  P.  H.  Sternchuss  and  A.  J.  Behrens,  who 
had  been  trained  in  the  Society's  College,  were  appointed 
the  first  missionaries.  They  arrived  there  on  June  2nd, 
under  the  guidance  of  Nicolayson,  who  undertook  to  start 
these  young  men  in  their  difficult  and  dangerous  work.  A 
mission  house  had  already  been  purchased.  Of  this  they  took 
possession,  not  without  considerable  opposition,  on  the  I7th 


1849]  SAFED  249 

of  the  same  month.  That  very  evening  they  commenced 
a  daily  Hebrew  service,  thus  at  once  giving  it  the  character 
of  a  real  mission  house.  The  Jews,  who  had  tried  to  prevent 
the  missionaries  settling  at  Safed,  resorted  to  persecution 
and,  what  is  now  termed,  "  boycotting."  After  a  time  they 
repented  of  their  former  animosity,  and  the  missionaries  were 
able  to  report  a  spirit  of  enquiry,  and  encouraging  prospects. 
Sternchuss  and  Behrens  were  ordained  deacons  in  Jerusalem, 
on  Trinity  Sunday,  1844.  The  former  was  shortly  afterward 
transferred  to  the  Bagdad  mission. 

Dr.  Kiel,  a  Christian  Jew,  who,  with  wife  and  daughter, 
had  been  baptized  at  Jerusalem,  at  Christmas  1843,  was 
appointed  medical  missionary  about  this  time.  The  Jews 
found  his  medical  services  acceptable,  and  many  of  them  on 
that  account  prayed  for  the  long  life  of  the  Society.  During 
the  months  of  November  and  December  1844  sixty-nine 
Jews  availed  themselves  of  the  doctor's  skill,  and  much 
excitement  was  aroused  when  two  openly  declared  their 
belief  in  Jesus  as  the  Messiah.  To  Jewish  hostility  a  new 
danger  was  soon  added  by  the  unsettled  state  of  the  country, 
and  the  position  of  Behrens  and  Kiel  became  more  and 
more  perilous.  The  former  was  repeatedly  threatened,  and 
the  Governor  refused  to  guarantee  his  safety  for  the  future. 
He  therefore  thought  it  necessary  to  leave  Safed.  Dr.  Kiel 
and  his  family  likewise  had  to  withdraw. 

Considering  the  importance  of  Safed  as  a  missionary 
station,  and  there  being  reason  to  hope  that  an  Englishman 
would  be  able  to  count  upon  a  larger  share  of  protection 
from  the  local  authorities,  J.  O.  Lord,  having  completed 
his  studies  at  the  Hebrew  College,  was  appointed  to  the  Holy 
Land,  and  directed  to  pay  a  visit  to  Safed.  He  arrived 
there,  accompanied  by  A.  Tymmim,  on  February  26th, 
1845.  Their  difficulties  were  many  and  they  had  to  lament 
the  unbelief  and  hardness  of  heart  which  led  the  Jews  to 
blaspheme  and  hate  the  truth,  and  even  to  desire  to  take 
the  lives  of  those  who  told  them  of  it,  rather  than  hear 
it  preached.  -  Nevertheless,  large  numbers  of  Bibles,  New 
Testaments,  and  Prayer  Books  were  circulated.  One  Jew,  an 


250  OTHER    STATIONS    IN     THE    HOLY    LAND  [1841 

enquirer,  would  have  been  baptized  if  three  or  four  others  had 
consented  to  come  out  with  him  ;  but  he  feared  that  the  Jews 
would  kill  him  if  he  came  out  alone.  The  following  instance 
of  fanaticism  was  related  by  Lord  : 

A  poor  old  man  came  the  other  day  and  begged  very  hard  for  a  Bible. 
Whilst  he  was  in  the  house  he  took  up  a  New  Testament,  and  I  was  very  much 
pleased  to  see  him  read  the  prophecies  and  parables  of  our  blessed  Saviour,  as 
contained  in  St.  Matthew  xxiv.  and  xxv.  He  afterward  asked  me  to  give  it 
to  him.  When  I  consented,  he  read  the  remainder  of  the  history  of  the  trials, 
sufferings,  death,  and  resurrection  of  Jesus  Christ,  and  seemed  much  interested. 
The  next  day  our  old  enquirer  came  bringing  the  Testament  I  had  given  to 
him,  with  one  or  two  of  the  Epistles  of  St.  Paul  torn  out.  He  said  that  some 
of  the  Jews  had  entered  his  room  while  he  was  asleep,  and,  finding  the  Testament, 
had  torn  it  up,  and  were  burning  it,  when  he  expostulated  with  them,  and  saved 
the  fragments.  * 

Ill-health  compelled  Lord  to  leave  his  station  in  1846; 
and  accordingly  Mr.  J.  Cohen  of  Jerusalem  was  sent  to  take 
his  place.  He  was  received  favourably  by  the  Jews,  who 
were  anxious  to  hear  his  message.  Fifty  copies  of  the  New 
Testament  were  circulated  during  the  first  quarter  of  1847  ; 
and  two  enquirers  were  under  instruction.  Opposition,  how 
ever,  subsequently  sprang  up  in  the  form  of  an  anathema 
against  every  one  who  came  in  contact  with  the  missionary, 
and  the  country  once  again  fell  into  a  disturbed  state. 
Ample  encouragement,  however,  shortly  afterward  followed. 
Cohen's  rooms  were  full  of  Jews  enquiring  for  New  Tes 
taments  and  Bibles,  parts  of  the  Scriptures,  Psalms,  the 
Liturgy,  Old  Paths,  and  tracts,  as  if  they  were  their  own 
rabbinical  books.  Many  came  from  distant  villages,  in 
order  to  obtain  a  copy  of  the  Scriptures.  Cohen  had  a 
great  many  very  interesting  conversations  both  with  Jews 
and  Christians.  The  open  declaration,  even  of  some 
of  the  very  bigoted  Jews,  in  favour  of  Christianity,  was 
very  remarkable  ;  also  the  actual  Christian  confession  of  an 
enquirer,  on  his  death-bed,  in  the  presence  of  his  parents, 
friends,  relations,  and  many  other  Israelites.  It  was  said  that 
there  was  scarcely  a  Jewish  house  in  Safed,  or  its  vicinity, 


''Jewish  Intelligence,  1846,   p.  223. 


1849]  DISTRIBUTION    OF    LITERATURE  251 

where  a  copy  of  the  New  Testament  was  not  to  be  found, 
kept  either  in  a  cupboard  or  under  the  pillow  of  the  bed,  where 
it  could  readily  be  secreted. 

Ewald  visited  Safed  in  April  1849,  staying  in  one  of  the 
two  vacant  mission  houses,  the  second  of  which  had  been 
purchased  in  1846. 


CHAPTER    XXVII. 

ASIATIC   AND   AFRICAN    MISSIONS. 


Smyrna— John  Cohen,  Markheim  and  Solbe— Progress— Fire  and  pestilence- 
Syria— Damascus— "  Blood  Accusation" — Visited  by  missionaries— Tartakover 
and  Winbolt  at  Beyrout— Dr.  Kerns  at  Aleppo — Chaldasa— Murray  Vicars  and  Stern 
at  Bagdad  —Excommunication — Wide- spread  results  of  the  work— Persia  occupied 
for  a  time— Egypt— Lauria  and  Goldberg— Cholera  ravages— Bishop  Oobat  visits 
Cairo— Lev!  at  Mogador,  Tangier  and  Oran. 

WE  must  now  ascertain  what  the  Society  was  doing 
within  this  Period  at  its  other  Asiatic,  and  its 
African  stations.  We  left  John  Cohen,  "John 
the  Evangelist,"  as  he  was  called,  in  charge  of  the  work 
in  Smyrna  in  1840.  Besides  his  other  duties,  most 
faithfully  discharged,  he  carried  into  effect  the  publication  of 
the  Judaeo-Spanish  translation  of  the  Bible  and  of  the  Liturgy. 
His  work,  notwithstanding  opposition  and  persecution,  was 
very  successful.  A  disastrous  fire  in  July  1841,  which  almost 
entirely  destroyed  the  Jewish  quarter,  gave  him  many  oppor 
tunities  to  administer  to  the  needs  of  the  Jews,  and  to  tell  them 
of  Him  who  is  the  only  refuge  in  the  time  of  trouble.  The 
arrival,  on  August  2nd  of  that  year,  of  H.  A.  Markheim, 
who  had  been  appointed  to  assist  him,  was  most  timely.  The 
mission  services  were  well  attended,  many  Bibles  were  distri 
buted  to  Jews  who  had  lost  their  property  in  the  fire,  and  a  Bible 
class  commenced.  One  day  sixty-five  Jews  were  present 
at  a  prayer  meeting,  and  Cohen  was  obliged  to  place  a  man 
at  the  door  to  prevent  unbelieving  Jews  from  coming  in 
whose  desire  was  to  report  the  enquirers  to  the  rabbis.  The 
Gospel  was  daily  proclaimed  to  a  great  number  of  people. 

The  success  indeed  was  so  marked  during  1841  and  1842, 
that  the  Committee  determined  to  strengthen  further  Cohen's 
hands,  and  at  the  same  time  place  the  mission  on  a  more 
efficient  footing.  The  Rev.  G.  Solbe,  who  had  been  trained  in 


1841-49]  FIRE    AND    PESTILENCE  253 

the  Society's  College,  and  ordained  by  the  Bishop  of  Hereford, 
was  sent  out  to  Smyrna,  arriving  there  in  June  1843.  He 
stated  that  nearly  all  the  Jews  with  whom  he  conversed 
seemed  favourable  to  Christianity,  that  many  were  ready  to 
renounce  Judaism  if  circumstances  permitted,  and  that 
Smyrna  appeared  to  be  a  most  extensive  field  for  usefulness. 
A  service  in  the  Italian  language,  which  many  Jews  spoke,  was 
instituted.  A  school  was  opened  in  May  1 844.  Cohen  now  re 
signed  his  missionary  work,  continuing  his  services  as  translator. 
In  1845  some  enquirers,  who  declared  their  intention  of 
becoming  Christians,  were  imprisoned  at  the  instigation  of 
the  Jewish  rabbis,  but  were  liberated  through  the  action  of 
the  British  Consul.  Solbe  was  assisted  from  1844  to  1848  by 
L.  Hirschfeld,  a  student  from  the  Society's  College. 

The  labours  of  the  missionaries  were  interrupted  by  another 
fire  on  July  3rd,  1845,  which  destroyed  nearly  half  the 
town,  and  also  the  Society's  mission  house,  with  a  large 
quantity  of  Hebrew  Scriptures,  tracts,  and  a  great  portion  of 
the  new  Judaeo-Spanish  Liturgy.  In  1846  the  Jewish  popu 
lation  had  reached  15,000,  and  the  missionaries  reported 
full  and  free  intercourse  with  Jews  of  all  classes.  The  school 
had  been  steadily  going  on,  and  the  services  sustained,  except 
during  the  few  weeks  after  the  fire.  Many  Jews  expressed 
their  conviction  of  the  truth  of  Christianity,  and  earnestly 
desired  to  embrace  it  ;  but  only  one  dared  to  come  forward, 
and  he  was  baptized  on  June  nth,  1847. 

Hard  times  were  now  at  hand,  and  further  trials  for  the 
mission.  The  poverty  and  distress  of  the  Jews,  always  great  at 
Smyrna,  were  aggravated  during  the  winter  of  1847-8,  only  to 
be  followed  by  the  terrible  ravages  of  cholera  in  the  following 
summer,  increasing  the  misery  and  wretchedness  a  hundred 
fold.  The  pestilence  raged  with  great  virulence  in  the  Jewish 
quarter.  "  Many  of  my  Jewish  acquaintances,"  wrote 
Solbe,  "  to  whom  I  preached  the  glorious  Gospel  of  Christ, 
have  been  swept  away."  The  appearance  of  this  once  popu 
lous  and  commercial  place  was  now  wretched  and  gloomy  in 
the  extreme.  The  devoted  missionary  who  stuck  to  his  post 
was  spared  from  danger  of  the  pestilence,  as  he  had  been 


254  ASIATIC    AND    AFRICAN    MISSIONS  [1841 

through  the  fire.  He  said: — "I  have  not  the  heart  to  leave  my 
poor  Jews  in  the  very  midst  of  anguish,  distress,  and  disease, 
no,  not  even  for  a  week."  These  trying  times  produced  their 
effect  on  his  health  ;  he  broke  down  completely  and  had  to 
leave  his  station.  The  expectation  that  he  would  be  able  to 
return  to  the  scene  of  his  faithful  labours  was  not  realized,  and 
he  had  therefore  reluctantly  to  resign  his  connexion  with  the 
Society.  The  Scripture  depot,  however,  was  kept  open,  in 
charge  of  "John  the  Evangelist." 

Amongst  the  Jewish  communities  in  Syria,  the  claims  of 
Damascus  on  Jewish  missionary  effort  were  recognized  early 
in  the  history  of  the  Society.  Thus,  in  the  very  year  in  which 
the  Jerusalem  mission  was  founded,  namely  1823,  the  first 
missionary  visit  was  made  to  Damascus  by  Joseph  Wolff* 

The  revival  of  the  "  Blood  Accusation  "  against  the  Jews  of 
Damascus  and  Rhodes  in  1840,  and  the  persecutions  which 
followed,  aroused  an  extraordinary  interest  throughout  the 
world.  The  story  of  the  alleged  murder,  by  Jews,  of  Father 
Thomas,  a  Capuchin  monk  of  Damascus,  and  the  imprisonment 
of  leading  members  of  the  community,  was  related  by  Sir 
Robert  Peel  in  the  House  of  Commons  on  June  27th,  and  an 
article  in  The  Times  of  June  25th,  1840,  bears  witness  to  the 
strong  English  feeling  aroused. 

The  Society's  missionaries  in  Jerusalem  were  appealed  to 
by  the  Jews  themselves,  and,  as  a  result,  G.  W.  Pieritz  was 
sent  to  Damascus  to  intercede  with  the  consuls  on  behalf  of 
the  persecuted  Jews  ;  and  he  made  a  full  report  of  the  circum 
stances.!  During  his  four  months'  residence  at  Damascus  he  was 
in  constant  communication  with  Jews  of  all  classes,  and  found 
many  opportunities  to  set  before  them  the  consolations  and 
hopes  of  the  Gospel. 

On    September    4th    Mehemet    Ali,   Viceroy   of    Egypt, 

*  See  page  106. 

t  Jewish  Intelligence.,  1840,  p.  209.  No  less  than  50  pages  of  ihe  August 
number  were  devoted  to  this  subject,  which  was  a  frequently  recurring  topic 
throughout  the  year. 


1849]       TARTAKOVER    AND     WINBOLT    AT    BEYROUT         255 

ordered  the  unconditional  release  of  the  Jews  charged  with 
the  murder  of  Father  Thomas,  and  on  the  6th  they  were  set 
at  liberty.  Permission  to  return  was  given  to  all  Jews  who 
had  fled,  and  a  declaration  issued  that  they  should  have  the 
same  protection  as  all  other  subjects. 

Passing  over  other  visits  made  by  missionaries  from  Jeru 
salem,  and  by  Bishop  Alexander,  we  come  to  the  year  1847, 
when  the  Rev.  H.  Winbolt,  visiting  Damascus  from  Beyrout, 
found  a  great  desire  on  the  part  of  Jews  for  the  Holy 
Scriptures.  But  we  must  give  his  own  expressive  words  : 

Five  hundred  Jews  in  a  lost  and  helpless  state,  all  eager  for  instruction,  all 
earnestly  desiring  Bibles.  I  had  but  few  with  me,  I  think  I  could  have  distiibuted 
1,000  instead  of  the  100  which  I  took.  The  learned  and  the  unlearned  came  for 
Bibles.  Fathers  and  mothers  begging  for  Bibles  for  their  children,  apparently 
scraping  the  last  piastre  from  their  pockets  to  buy  them.  Old  men  and  young 
boys,  and  even  children,  all  crowding  and  entreating  for  Bibles,  Pentateuchs,  and 
Psalms,  some  of  all  which  I  had  with  me.  And  what  was  more  extraordinary, 
there  was  such  a  demand  for  New  Testaments,  that  suspicious  of  some  wrong 
motives,  I  put  a  small  price  upon  them,  which  was  readily  paid ;  and  I  distributed 
all  but  one,  which  I  kept  to  read  prayers  from,  and  this  one  was  continually  asked 
for,  but  I  refused  to  give  it  until  I  left  ;  but  whilst  I  was  engaged  in  conversation 
a  Jew  actually  stole  it.* 

Beyrout,  frequently  visited  by  the  Society's  missionaries 
from  1827  onward,  was  occupied  as  a  station  in  1842,  Mr.  E.  M. 
Tartakover  taking  up  his  residence  there  on  August  I2th. 
He  was  succeeded,  in  1843,  by  Winbolt,  who  remained  till 
1849.  Besides  the  number  of  resident  Jews,  a  great  many 
were  constantly  arriving  from  Aleppo,  Antioch,  Sidon, 
Tripoli,  and  Damascus.  The  greater  part  of  these  called  on 
Winbolt,  giving  him  an  opportunity  for  conversations  with 
them.  Especially  on  Saturday  evenings  he  was  frequently 
visited  by  Jews,  who  often  stayed  to  evening  service.  The 
establishment  of  the  mission,  albeit  for  so  short  a  time,  gave 
the  Jews  true  views  of  Christianity,  of  which  they  hitherto 
knew  but  little,  except  as  they  saw  it  in  the  Roman  and  Greek 
Churches.  Beside  the  services  on  Sunday,  with  prayers  in 
Hebrew  in  the  afternoon,  Winbolt  held  a  daily  Hebrew  service 
at  7  a.m.,  and  an  English  service  in  the  afternoon,  except  on 

*  Fortieth  Report  (1848),  p.  41. 


258  ASIATIC    AND    AFRICAN    MISSIONS  [1841 

enquiring  for  books.  The  bazaars,  khans,  and  the  Beth 
Hamidrash,  were  visited,  and  supplied  frequent  opportunities 
for  proclaiming  the  Gospel. 

The  eagerness  manifested  by  the  Jews  to  enter  into  discus 
sions  on  the  subject  of  Christianity,  and  more  especially  the 
application  of  two  enquirers  for  regular  instruction,  stirred  up 
active  opposition  on  the  part  of  the  rabbis,  and  an  excommu 
nication  was  issued  against  all  who  should  have  intercourse 
with  the  missionaries.  This  had  the  intended  effect.  For  six 
or  seven  months  no  Jew  was  seen  in  the  mission  house.  Then 
gradually  some  ventured  to  come  by  stealth ;  and,  latterly,  from 
twelve  to  twenty  again  visited  the  missionaries  on  Saturdays, 
several  of  whom  were  of  the  most  respectable  Jewish  families 
in  Bagdad.  The  Jewish  authorities,  however,  did  not  relax 
their  vigilance,  but  threatened  to  repeat  the  anathema. 

In  the  winter  of  1844  Sternchuss  and  Stern  made  a  journey 
to  certain  places  on  the  banks  of  the  Euphrates,  going  to  Hil- 
lah,  where  they  visited  the  synagogue  and  Jewish  schools  ; 
the  Tomb  of  Ezekiel,  greatly  venerated  by  the  Jews ;  Meshed- 
Ali,  a  Moslem  town  with  a  few  Jews;  Cufa;  the  tower  of  Belus 
(Babel)  or  Birs  Nimroud  ;  and  the  ruins  of  Babylon.  The 
same  two  missionaries  subsequently,  in  1845,  occupied  the 
time  during  which  missionary  operations  in  Bagdad  were  sus 
pended,  in  consequence  of  the  cherem  mentioned  above,  in 
making  a  missionary  journey  into  the  interior  of  Persia.  Their 
journals  contain  many  interesting  particulars  of  their  inter 
course  with  the  Jews  of  Kermanshah  and  Hamadan. 

On  November  2 1st  the  missionaries  embarked  on  the 
Tigris  for  the  purpose  of  undertaking  a  second  journey  in 
Persia.  They  visited  Bussorah,  Bushire,  Shiraz,  and  several 
other  places  where  Jews  resided.  Both  in  synagogues, 
and  schools,  and  also  at  their  lodgings,  they  proclaimed 
the  unsearchable  riches  of  Christ  to  considerable  numbers  of 
their  Jewish  brethren.  In  1846  Vicars  and  Sternchuss  again 
visited  Hillah  and  Ezekiel's  Tomb. 

The  deadly  scourge  of  cholera  prevailed  in  Bagdad  to  an 
alarming  extent  in  1846,  and  in  a  very  few  weeks  several 
thousands  were  suddenly  taken  off  by  it.  Vicars  suffered 


1849]  PERSIA     OCCUPIED    FOR    A     TIME  259 

very  seriously  from  fever  at  the  time,  and  was  compelled  to 
remove  into  the  country,  but  Sternchuss  and  Stern  were  able 
to  remain  at  their  posts,  although,  for  a  season,  their  mission 
ary  work  was  suspended  in  consequence  of  the  prevalence  of 
the  scourge.  The  Jews  thought  the  visitation  was  owing  to 
the  fact  that  many  of  their  brethren  had  imbibed  the  doctrines 
of  Christianity.  The  missionaries  remarked  : 

Things  have  changed  very  materially  :  formerly,  in  the  reign  of  Charles  IV., 
when  the  plague  was  raging  in  Europe  with  unexampled  violence  (A.  D.  1347,  and 
the  following  year),  Christians  thought  that  the  Jews  had  caused  that  calamity,  in 
consequence  of  which  they  became  subject  to  a  horrible  persecution  ;  but  now,  the 
Jews  here  believe,  that  the  Christian  missionaries,  or  rather  the  doctrines  they 
teach,  have  caused  their  present  chastisement.  In  more  remote  times,  such  a 
charge  would  have  been  attended  with  danger,  but  at  present  it  brings  only  ridicule 
and  scorn  upon  its  authors.* 

The  opposition  manifested  by  the  Jews  was  very  violent. 
They  pronounced  in  the  synagogue  a  curse  against  the  Society's 
missionaries,  and  those  Jews  who  should  go  among  them. 
Notwithstanding,  the  missionaries  met  with  many  to 
whom  they  were  enabled  to  declare  the  love  of  the  Redeemer, 
and  several  received  regular  instruction. 

After  a  temporary  retreat  to  Persia  in  1847,  which  was 
thought  advisable  in  consequence  of  the  hindrances  already 
mentioned,  the  missionaries  returned  again  to  Bagdad.  They 
had  been  the  means  of  preaching  the  Gospel  to  many  hundreds 
of  Jews,  both  in  Chaldaea  and  Persia,  and  of  extensively 
circulating  the  Scriptures  in  the  Hebrew,  Syriac,  Arabic, 
Persian,  Turkish,  and  Armenian  languages.  This  was  a  great 
achievement  in  a  region  hitherto  noted  for  intolerance,  bigotry, 
poverty,  fanaticism,  and  superstition.  On  the  arrival  from  home 
of  fresh  supplies  of  books,  the  lodgings  of  the  missionaries  were 
crowded  for  days  together,  from  morning  till  evening,  with 
eager  applicants  for  the  sacred  treasure.  The  missionaries 
were  now  well  known  to  many  of  the  Jews  in  the  surrounding 
countries,  from  the  journeys  which  they  undertook  from  time 
to  time.  They  sent  the  Scriptures  to  the  wilds  of  Kurdistan, 
and  to  the  deserts  of  Khorasan  and  Turkistan.  They  were 

*  fewish   Intelligence,   1847,  p.   228. 
S  2 


260  ASIATIC    AND    AFRICAN    MISSIONS  [1841 

permitted  to  admit  two  Israelites,  one  from  Bagdad,  and  the 
other  from  Bushire,  into  the  Church  of  Christ  by  baptism. 
Others  received  instruction  for  a  longer  or  shorter  period. 

Among  the  extensive  journeys  undertaken  was  one  by 
Stern  to  Mosul,  and  Kurdistan,  where  he  was  enabled  to 
preach  the  Gospel  to  attentive  hearers  in  many  places  never 
before  visited  by  a  missionary.  At  some  of  the  most  remote 
places,  he  was  agreeably  surprised  to  find  his  unbelieving 
brethren  already  in  possession  of  the  New  Testament  and  the 
Old  Paths,  and  learned,  on  enquiry,  that  they  had  been  scat 
tered  by  the  Jews  themselves,  far  beyond  the  sphere  of  the 
labours  of  the  missionaries. 

Thus  the  work  was  carried  on  to  the  end  of  this  Period,  and 
the  services  at  Bagdad  kept  up,  as  well  as  the  instruction  of 
enquirers.  A  room  belonging  to  the  mission  was  fitted  up 
for  Divine  worship,  and  usually  from  twelve  to  fifteen  Jews 
attended  the  daily  morning  service,  at  dawn  of  day ;  the 
instruction  of  enquirers  taking  place  immediately  afterward. 
An  English  service  was  held  on  Sunday  morning,  and  a 
Hebrew  service  in  the  afternoon  during  winter.  Here  we 
must  leave  this  interesting  and  encouraging  \vork  for  the 
present. 

We  must  now  say  a  few  words  about  Persia,  where 
Joseph  Wolff  had  visited  various  Jewish  communities  in 
1825  ;  and  we  have  alluded  to  the  journeys  of  Stern  and  his 
fellow-workers  in  1845  and  1846.  When  they  had  to  leave 
Bagdad  for  a  time  they  retired  into  Persia,  taking  up 
their  residence  at  Isfahan  in  1847.  They  also  visited  Bushire, 
Borasjun,  Shiraz,  Persepolis,  Tehran  and  Kashan.  Stern's 
narrative  of  their  missionary  labours  is  most  interesting 
reading.  The  willingness  of  the  Jews  at  Isfahan  to  listen  to 
their  words  induced  them  to  recommend  it  to  the  Committee 
as  a  permanent  station.  This  advice  was  adopted,  and  a 
few  months  again  saw  the  missionaries  at  Isfahan.  They 
endeavoured  for  nearly  a  year  to  maintain  their  position 
there,  but  circumstances  were  against  them  and  they  were 
compelled  to  leave. 


1849]  RAVAGES     OF    CHOLERA  261 

We  have  already  recorded  Wolff's  visits  to  the  Jews  of 
Egypt  in  the  third  decade  of  the  century :  and  it  was 
subsequently  visited  by  missionaries  from  Jerusalem,  one  of 
whom  at  least,  Mr.  S.  Farman,  in  1831  concluded  that  it 
would  form  a  promising  mission  field,  but  it  was  not  till  1847 
that  Cairo,  with  its  5,000  Jews,  received  Messrs.  C.  L.  Lauria 
and  J.  B.  Goldberg  as  the  Society's  workers.  The  Jews  were 
divided  into  two  bodies,  natives  and  Europeans,  the  former 
greatly  preponderating,  and  very  ignorant.  The  mission 
soon  made  itself  felt.  There  was  a  great  demand  for  Bibles 
and  Old  Paths.  A  chereni  was  proclaimed  in  all  the 
synagogues,  prohibiting  the  Jews  from  reading  that  publica 
tion  ;  but  it  availed  nothing,  except  to  make  the  work  still 
better  known.  The  author  became  so  celebrated,  that  the 
Jews  compared  their  great  rabbis  to  him,  and  used  to  say 
that  this  or  that  rabbi  was,  or  was  not,  more  learned  than 
Dr.  McCaul.  When  the  missionaries  visited  them  in  their 
houses  they  were  kindly  received.  Many  flocked  around  them 
to  hear  the  Gospel,  and  several  made  applications  for  baptism. 
Unfortunately  Goldberg  had  to  leave  Cairo  as  the  heat 
injured  his  eyesight,  and  he  was  stationed  at  Salonica. 

This  promising  work  was  also  greatly  interfered  with  by  a 
terrible  outbreak  of  cholera  in  the  summer  and  autumn  of 
1848,  which  carried  off  9,000  persons  in  Cairo  alone,  and 
200,000  in  Egypt  generally.*  Amongst  the  victims  was  Mrs. 
Lauria.  Her  death  was  a  great  loss  to  the  mission,  for,  since 
her  baptism  in  1846,  three  years  after  that  of  her  husband, 
she  had  been  a  true  helpmeet  to  him,  and  of  great  assistance 
in  his  missionary  labours.  The  kindness  and  respect  shewn 
to  him  by  Jews  in  his  bereavement  were  very  striking. 
Many  came  to  comfort  him,  and  to  offer  their  assistance. 
Seven  of  them,  dressed  in  black,  attended  the  funeral.  They 
allowed  no  Arab  to  touch  the  coffin,  but  carried  it  themselves, 
with  the  greatest  respect  and  solemnity,  out  of  the  narrow 


*  In  Modern  Egyptians  (i.  26),  Lane  speaks  of  a  still  more  disastrous 
visitation  of  the  plague  in  1835,  which  carried  off  one-third  of  its  240,000 
inhabitants. 


262  ASIATIC    AND    AFRICAN    MISSIONS  [1841 

street  where  Lauria  lived,  to  the  main  thoroughfare  where 
the  carriage  stood.  They  then  went  on  to  the  cemetery, 
which  is  near  Old  Cairo. 

The  work  thus  sadly  interrupted  was  soon  prosecuted 
again  with  renewed  energy  and  vigour.  Lauria  was  able 
to  preach  to  great  numbers  of  Jews,  both  at  his  and  their 
houses.  On  their  Sabbath  he  was  almost  always  fully 
occupied,  from  morning  until  sometimes  late  in  the  evening. 
Several  Jews  expressed  a  desire  to  become  Christians,  but 
foreseeing  the  overwhelming  struggles  they  would  meet  with, 
and  the  abject  and  utter  destitution  to  which  they  must  be 
reduced,  they  shrank  back  and  suppressed  their  convictions. 
The  chief  rabbi,  alarmed  at  the  progress  of  Christianity, 
procured  controversial  books  from  Jerusalem  to  counteract 
the  new  doctrines.  Lauria  made  a  missionary  journey  to 
Alexandria,  Rosetta,  Damietta,  and  other  places  in  the  Delta, 
where  Jews  resided.  At  Alexandria  he  found  the  Jews 
most  accessible,  not  residing  in  any  particular  quarter  of 
the  city,  but  mixing  with  Christians.  They  did  not  bear 
such  hatred  against  Christianity  as  did  their  Hebrew  brethren 
at  Cairo.  He  had  conversations  with  them  and  their  rabbis, 
distributing  literature  amongst  them. 

In  October  1849  Bishop  Gobat  visited  Cairo,  and,  with 
his  ardent  missionary  spirit  evinced  a  very  lively  interest  in 
and  satisfaction  with  the  Society's  work  there.  Lauria 
took  him  to  the  houses  of  Jews.  In  accordance  with  the 
Bishop's  recommendation,  Lauria  was  shortly  afterward 
ordained  at  Jerusalem,  visiting  the  Jews  of  Alexandria  and 
Damietta  on  his  way,  and  Mr.  J.  Skolkowski  was  appointed 
to  assist  him  in  his  work ;  but  the  latter  did  not  remain  long, 
being  transferred  to  Lublin. 

Turning  to  the  Barbary  States,  we  find  but  little  work 
accomplished  within  the  Period  of  which  we  are  treating. 

Morocco  was  occupied  in  1844,  when  Mr.  A.  Levi,  after 
ward  known  as  the  Rev.  A.  Levie,  was  stationed  at  Mogador, 
in  June  of  that  year.  He  had  previously,  in  1843,  visited 
Tangier,  and  then  made  Cadiz  his  centre.  At  Mogador  he 


1849]        LEVI    AT    MOGADOR,     TANGIER,    AND     OR  AN          263 

found  the  Jews  willing  to  converse  with  him,  and  to  receive 
and  read  the  New  Testament.  They  were  also  pleased  with 
the  Hebrew  translation  of  our  Liturgy.  Levi  met  with  great 
encouragement  at  the  outset  of  his  labours.  A  spirit  of  enquiry 
was  rapidly  spreading,  when  an  unexpected  and  serious 
check  was  given  by  the  outbreak  of  war  between  France  and 
Morocco.  In  the  bombardment  of  Mogador  by  the  French, 
on  August  I5th  and  i6th,  1844,  the  greater  part  of  the  town 
was  wrecked,  and  the  Jews  were  great  sufferers.  Some  were 
plundered  and  massacred,  and  4,000  were  scattered  through 
out  the  country  without  home  or  any  belongings.  The 
Gospel  had  been  preached  to  them  in  the  last  hour,  as  it 
were ;  let  us  hope  not  in  vain.  Levi  had  to  retire  to 
Gibraltar. 

Intent  upon  the  occupation  of  the  country,  the  Committee 
sent  Levi  to  Tangier  in  November  of  the  same  year.  His 
reception  by  Jews  recalled  and  equalled  his  experience  in 
Mogador.  He  said  : 

The  Jews  receive  me  most  kindly  in  their  houses,  and  wherever  I  meet  them. 
They  listen,  apparently,  with  great  interest  to  the  glad  tidings  of  the  Gospel.  They 
do  not  show  themselves  averse  to  the  reading  of  the  Hebrew  New  Testament.  I 
have  given  away  two  out  of  three,  which  I  found  among  the  books,  I  had  been 
able  to  preserve,  when  I  removed  from  Mogador  ;  they  were  received  most  gladly. 
The  Jews  here  do  not  live  in  a  separate  quarter  like  those  at  Mogador,  and  indeed 
all  other  places  in  the  empire,  but  are  intermixed  with  the  other  inhabitants.  I 
therefore  have  not  here  such  crowds  of  Jews  at  one  time  listening  to  "the  truth 
as  it  is  in  Jesus,"  as  I  used  to  have  at  Mogador  ;  but  then  it  must  also  be  borne  in 
mind,  that  the  number  of  Jews  here  is  not  above  half  that  of  the  Jews  at  Mogador. 
The  Gospel  is  now,  however,  preached  to  them  ;  and  may  the  Lord  grant  that  it 
may  be  unto  them  the  savour  of  life  unto  life.* 

Levi  visited  Larache,  Tetuan,  and  other  places.  Crowds  of 
Jews  listened  to  his  message  with  eagerness. 

Speaking  of  his  work  at  Larache,  Levi  thus  wrote  : 

All  was  quite  new  to  them,  and  they  were  amazed  at  what  they  heard.  I  took 
a  New  Testament  out  of  my  pocket,  and  said,  "This  is  the  book  that  speaks  of 
Jesus  of  Nazareth,  who  came  at  the  time  foretold  by  the  prophets,  and  fulfilled  all 
they  said  respecting  the  Messiah,  in  whom,  if  you  believe,  you  will  all  be  justified 
by  His  righteousness." 


''Jewish  Intelligence,  1848,  p.  58. 


264  ASIATIC    AND    AFRICAN    MISSIONS  [1841-49 

All  their  eyes  were  turned  towards  the  book,  and  one  of  them  came  forward  and 
requested  me  to  allow  him  to  read  a  little  in  it.  I  said  to  him,  "Take  it,  it  is 
yours  ;  read  it,  and  may  God  bless  it  to  your  soul !  "  He  stretched  out  both  hands, 
and  seizing  the  book  together  with  my  hand,  he  kissed  them  both.  Several  Jews 
immediately  surrounded  him,  in  order  to  get  a  glimpse  of  the  New  Testament. 
I  then  took  the  others  out  of  my  pocket,  on  which  several  immediately  made  a 
rush  for  them  ;  and  they  each  kissed  my  hand  and  the  book  before  they  opened  it. 
The  three  following  days  my  room  was  literally  crowded  with  Jews  from  morning 
till  evening  ;  and  several  said  to  me,  "  What  shall  we  do  ?  tell  us  how  we  are  to 
act  in  order  to  receive  instruction  from  you,  and  be  safe  from  the  violence  of  the 
Jews  and  Moors."  I  cannot  describe  to  you  the  regret  they  manifested  at  my 
inability  to  help  them,  or  to  stay  any  longer  with  them. 

Levi  removed  to  Oran,  in  Algiers,  in  1845.  He  reported 
that  great  numbers  of  Jews  were  willing  to  enter  into 
religious  discussions  in  the  most  friendly  manner,  and 
diligently  read  the  books  which  he  gave  them.  The  chief 
rabbi  put  an  end  to  this  state  of  things  by  ordering  the  Jews 
to  bring  him  all  the  missionary  publications,  and  burning 
those  which  he  received.  The  work  at  Oran  was  discontinued 
till  1850. 


Siytb    periob, 

1850—1859. 
ENDING    WITH     THE     JUBILEE, 


Jubilee   styall  tfcat  fiftieth   pear   fie   unto   gou. 

LEV.  xxv.  ii. 


SIXTH    PERIOD,    18504859. 
ENDING    WITH    THE    JUBILEE, 


CHAPTER    XXVIII. 

THE  SOCIETY'S  HOME  AFFAIRS. 


An  important  Period— Many  new  stations— Income  increasing— Da  Costa' s  Israel 
and  the  Gentiles  and  Stern's  Wanderings  in  the  East—  Patronage— Trustees— Com 
mittee—  Secretariat— Annual  Sermons  and  Meetings— The  President— Three  notable 
speeches,  by  Henry  Venn,  Stern,  and  Dr.  Fry  of  Hobart  Town— Revival  of  the 
Annual  Breakfast— Death  of  Qrimshawe— New  Honorary  Life  Governors— Death  of 
E.  Bickersteth— Story  about  him  and  Simeon— Miss  Jane  Cook  and  her  benefac 
tions—Death  of  Lord  Bexley,  J.  S.  C.  F.  Frey,  W.  Pym,  Haldane  Stewart, 
Sir  Robert  Inglis,  Sir  George  Rose,  W.  Grane,  Thomas  Fancourt,  Miss  Sarah 
Hooper,  Miss  C.  Cooper,  Dr.  Neander  and  others— Society's  present  House, 
1 6,  Lincoln's  Inn  Fields— Missionaries  sent  out  during  the  Period. 

THE  Period  culminating  in  the  Jubilee  was  one  of 
much  importance,  and  the  changes  in  the  personnel 
of  the  Society  were  numerous. 

Five  new  stations  were  occupied — at  Manchester,  Oran, 
Jassy,  Adrianople  and  in  Hungary,  and  twelve  fresh  mission 
aries  were  engaged  in  the  very  first  year  of  the  decade.  This 
was  no  doubt  due  to  the  fact  that  at  no  period  in  the 
history  of  the  Society  had  the  funds  been  in  so  prosperous  a 
condition,  the  receipts  for  the  year  ending  March  3ist,  1850, 
having  been  upward  of  .£3,000  more  than  the  largest  income 
in  any  previous  year,  owing  in  great  measure  to  large  gifts 
from  Miss  Jane  Cook. 

Seven  other  stations — at  Tangier,  Fraustadt,  Tunis,  Paris, 
Colmar,  Constantinople  and  Nuremberg — were  occupied 


268  THE    SOCIETY'S    HOME    AFFAIRS  [1850 

during  these  ten  years.  Their  number  might  have  been 
larger,  had  it  not  been  that  in  the  middle  of  the  Period  the 
Crimean  War  (1854-6),  and  later  the  Indian  Mutiny,  caused 
intense  anxiety  at  home,  and  actual  interruption  and  suspen 
sion  of  work  in  Russia.  The  unsettled  condition  of  Europe 
made  it  imperative  to  observe  caution  in  enlarging  the  sphere 
of  the  Society's  operations.  On  the  other  hand  great  hopes 
of  usefulness  and  openings  were  based  upon  the  declaration 
of  peace  and  upon  the  Firman  of  the  Sultan  of  Turkey.  It  is 
pleasing  to  read  that  the  pressure  of  the  times  at  home  did 
not  appreciably  diminish  the  support  given  to  the  Society, 
and  indeed  the  previous  high-water  mark  of  1850-1  was 
actually  slightly  exceeded  in  1856-7,  whilst  the  income  for 
the  last  year  of  the  decade,  1859-60,  exclusive  of  the  Jubilee 
Funds,  amounted  to  ,£32,451,  the  highest  hitherto  received. 
This  increase,  notwithstanding  the  demands  of  the  Jubilee, 
was  most  gratifying,  but  it  was  not  sufficient  for  the  needs  of 
the  case,  for  the  Society's  work  had  been  more  than  propor 
tionately  extended,  as  regards  the  number  of  its  stations  and 
missionaries,  and  the  ever-increasing  cost  of  living  in  Europe 
and  the  East,  which  necessitated  a  general  advance  in 
salaries. 

The  publication,  in  1850,  of  Dr.  Isaac  Da  Costa's  Israel  and 
the  Gentiles*  marked  the  commencement  of  this  epoch.  The 
fact  that  he  was  a  Christian  Israelite  doubtless  helped  to 
increase  interest  in  the  work,  and  Stern's  Wanderings  in  the 
East,  published  in  1855,  tended  in  the  same  direction. 

The  following  Bishops  were  elected  Vice-Patrons  during  this 
Period  :  Graham  of  Chester,  Stanley  of  Norwich,  Ollivant 
of  Llandaff  and  Dealtry  of  Madras,  in  1850;  Mcllvaine 
of  Ohio,  in  1853  ;  Walter  Kerr  Hamilton  of  Salisbury, 
Singer  of  Meath,  Tomlinson  of  Gibraltar,  Barker  of  Sydney, 
Perry  of  Melbourne,  and  Ryan  of  Mauritius,  in  1855  ; 
Villiers  of  Carlisle,  in  1856;  Tait  of  London,  Baring  of 
Gloucester  and  Bristol,  Robert  Bickersteth  of  Ripon,  Cotterill 
of  Grahamstown,  afterward  of  Edinburgh,  G.  Smith  of 

*  See  page  85. 


1859]  SECRETARIAT  269 

Victoria,  Anderson  of  Rupert's  Land,  in  1857  ;  Pelham  of 
Norwich,  Harding  of  Bombay,  and  Vidal  of  Sierra  Leone, 
in  1858. 

Dr.  Macbride,  Principal  of  Magdalen  Hall,  Oxford,  Mr. 
James  M.  Strachan,  and  Dr.  McCaul,  were  elected  Vice- 
Presidents.  The  Bishop  of  Carlisle  (Montagu  Villiers)  and 
J.  M.  Strachan  were  added  to  the  Trustees. 

During  this  Period  the  following  new  prominent  names 
appear  on  the  list  of  Committee  :  G.  Arbuthnot,  Major- 
General  Augustus  Clarke  (Chairman  from  1867  to  1877)  W. 
Harwood-Harwood,  W.  Long,  M.  Mott,  J.  G.  Sheppard,  H. 
Smith,  W.  Vizard,  Dr.  Holt,  Yates,  and  Hon.  Sidney  Curzon, 
and  the  Revs.  E.  Auriol,  C.  Bowen,  W.  Cadman,  S.  Garratt, 
C.  Hume,  T.  Nolan,  Dr.  Sirr,  J.  Haldane  Stewart,  and  A.  S. 
Thelwall. 

With  regard  to  the  Secretariat,  the  Rev.  W.  Ayerst  being 
appointed  to  the  vicarage  of  Egerton,  the  Rev.  Buchan  W. 
Wright  succeeded  him  in  1853.  He  held  the  office  for  only 
a  few  months,  and  on  his  appointment  to  the  living  of  Norton 
Cuckney  in  the  same  year,  the  Rev.  Charles  J.  Goodhart, 
incumbent  of  Park  Chapel,  Chelsea,  was  appointed  Secretary. 
He  was  certainly  one  of  the  most  capable  of  the  men  who 
have  held  this  office.  Formerly  a  scholar  of  Trinity  College, 
Cambridge,  and  22nd  Wrangler,  he  was  now  a  well-known 
Evangelical  clergyman.  He  had  just  preached  the  Anniversary 
Sermon,  but  his  labours  had  long  been  devoted  to  the  Society, 
and  his  appointment  was  most  acceptable  to  the  friends  of 
Israel  and  of  the  Society  throughout  the  country.  In  1853 
an  assistant  clerical  secretary  was  appointed  in  the  person  of 
the  Rev.  Albert  A.  Isaacs,  who  also  fulfilled  the  duties  of 
association  secretary  for  London. 

The  Revs.  W.  Seaton,  A.  Ramsay,  W.  Clementson, 
Dr.  Thomas  Kerns,  J.  Scott,  H.  J.  Marshall,  T.  L.  Hewlett, 
E.  Thompson,  F.  Young,  J.  K.  Tucker,  F.  T.  Bassett,  R.  W. 
Wolseley,  W.  H.  Graham,  R.  Allen,  and  T.  D.  Halsted  were 
added  to  the  association  staff  during  the  decade,  and  the 
Rev.  A.  M.  Myers  acted  as  Visitor  of  Associations  for  a  short 
time. 


270  THE    SOCIETY'S    HOME    AFFAIRS  [1850 

The  preachers  during  the  Period  were  : — Archdeacon  Wig- 
ram,  W.  R.  Fremantle,  T.  R.  Birks,  C.  J.  Goodhart,  J.  C. 
Miller,  W.  Cadman,  Robert  Bickersteth  (afterward  Bishop  of 
Ripon),  A.  M.  Myers,  G.  Fisk,  H.  A.  Stern,  J.  C.  Ryle,  J. 
Cohen  and  W.  W.  Champneys  (both  of  whom  were  rectors  of 
Whitechapel),  and  Dr.  Ewald.  The  sermons  were  preached 
in  Christ  Church,  Newgate  Street,  in  1850  and  1851  ;  in  the 
Episcopal  Jews'  Chapel  in  1852  and  1853  ;  in  Holy  Trinity, 
Marylebone,  in  1854;  and  in  Holy  Trinity,  Holborn — in 
which  parish  the  Society's  House  is  situated — in  1855.  In 
each  of  the  next  four  years  (1856 — 9),  there  were  two  annual 
sermons,  one  regularly  in  the  Episcopal  Chapel,  and  the 
others  in  St.  Dunstan's,  Fleet  Street  (1856),  All  Souls', 
Langham  Place  (1857),  and  the  Parish  Church  of  Marylebone 
(1858  and  1859). 

There  was  a  very  interesting  selection  of  speakers  at  the 
Annual  Meetings  during  the  Period,  the  most  prominent  of 
whom  were :  Bishop  Tait  of  London,  Bishop  Montagu 
Villiers  of  Carlisle  (three  times),  Bishop  Perry  of  Melbourne, 
Bishop  Singer  of  Meath,  Bishop  Daly  of  Cashel  (twice), 
Bishop  Vidal  of  Sierra  Leone,  and  Bishop  Mcllvaine  of 
Ohio.  Amongst  the  laymen,  the  Marquis  of  .Blandford, 
the  Earl  of  Mayo,  Lord  Claud  Hamilton,  M.P.,  Sir 
Robert  Inglis  (three  times),  J.  P.  Plumptre,  M.P.,  Admiral 
Harcourt,  James  Strachan,  Joseph  Payne,  Robert  Trotter, 
the  last  four  of  whom  were  members  of  the  Committee. 
Amongst  the  beneficed  clergy  the  chief  speakers  were : 
E.  H.  Bickersteth  (afterward  Bishop  of  Exeter),  W.  Cadman 
(twice),  James  Cohen  (twice),  George  Fisk,  W.  R.  Fremantle 
(five  times),  Edward  Garbett,  Edward  Hoare,  Drs.  McCaul 
and  Marsh  (three  times) — Dr.  Marsh's  last  appearance  on  the 
Society's  platform  was  in  1858,  when  he  was  eighty-three 
years  of  age — J.  C.  Miller  (twice),  Daniel  Moore,  A.  M. 
Myers,  Hugh  McNeile  (three  times),  Thomas  Nolan,  W.  W. 
Pym,  J.  W.  Reeve,  J.  C.  Ryle,  Haldane  Stewart,  Hugh  Stowell 
(five  times),  E.  Tottenham,  Henry  Venn,  and  Daniel  Wilson. 
Three  distinguished  foreigners  appear  in  the  list,  the  Revs. 
Dr.  C.  G.  Barth,  of  Stuttgart,  Dr.  Tyng,  of  New  York,  and 


1 859]  THREE    NOTABLE    SPEECHES  271 

Dr.  Fry,  of  Hobart  Town  ;  and  the  following  missionaries 
of  the  Society :  W.  Ayerst,  F.  W.  Becker,  Dr.  Ewald  (four 
times),  J.  C.  Reichardt,  and  H.  A.  Stern. 

The  President  took  the  chair  each  year,  in  1850  as  Lord 
Ashley,  and  subsequently  as  seventh  Earl  of  Shaftesbury. 
At  most  of  the  meetings  within  the  Period  the  collection 
amounted  to  over  ,£100.  Three  speeches  deserve  special 
mention,  Henry  Venn's  in  1854,  Stern's  in  1857,  and  Dr. 
Fry's  in  1859. 

The  presence  and  advocacy  of  Henry  Venn,  the  Honorary 
Secretary  of  the  Church  Missionary  Society,  was  significant  of 
the  close  accord  which  existed  between  that  Society  and  our 
own  in  upholding  Bishop  Gobat  under  the  charge  of  prosely- 
tism  amongst  Oriental  Churches  in  Jerusalem,  although,  of 
course,  the  charge  directly  concerned  the  C.M.S.  only  and 
not  our  own  Society.  The  Rev.  George  Fisk,  whose  personal 
acquaintance  with  the  Bishop  and  his  work  entitled  him  to 
speak  with  authority,  moved  a  resolution  offering  congratu 
lations  to  the  surviving  founders  and  promoters  of  the  Jerusalem 
Bishopric  on  the  blessing  vouchsafed  to  that  foundation  ; 
and  to  the  devoted  Bishop,  the  expression  of  sincere  sym 
pathy  in  reference  to  the  important  work  in  progress  among 
the  Oriental  Churches  in  the  Holy  Land.  Henry  Venn  had 
been  specially  requested  by  Lord  Shaftesbury  to  support  the 
resolution,  which  he  gladly  did,  rejoicing  with  the  meeting  at 
the  rebuke  which  had  been  nobly  given  to  the  Bishop's 
traducers,  not  only  by  the  united  voices  of  the  Archbishops 
of  Canterbury,  York,  Armagh  and  Dublin*,  but  also  by  the 
proceedings  at  the  C.M.S.  and  our  own  meetings.  Venn  spoke 
with  gratitude  of  the  "  holy  and  cordial  fraternity  "  between 
the  two  Societies,  in  a  matter  really  peculiar  to  the  C.M.S., 
for,  of  course,  our  Society  was  not  involved  in  the  matter, 
and  he  graciously  "  yielded  precedence "  to  us  in  the  work 
of  propaganda  of  the  Gospel  in  Jerusalem. 

*  The  Declaration  of  the  Archbishops  in  Defence  of  Gobat  is  given  in  the 
Memoirs  of  Bishop  Gobat,  chap,  iii.,  and  quoted  in  Stock's  History  of  the  C.M.S., 
ii.  146,  where  the  Bishop's  position  is  treated  at  some  length  with  the  well-known 
acumen  of  the  author. 


272  THE    SOCIETY'S    HOME    AFFAIRS  [1850 

Stern,  who  had  for  fourteen  years  been  labouring  in  what 
he  called  the  "  untried  and  unprepared  "  field  of  Persia  and 
Arabia,  spoke  in  his  enthusiastic  address  of  the  work  accom 
plished  in  the  latter  country,  from  which  he  had  just  returned. 
The  experiences  which  he  narrated  will  be  found  in  Chapter 
XXXI.  Suffice  it  here  to  say,  that  he  carried  the  meeting  with 
him  by  his  eloquence  and  earnestness.  He  spoke  also  of  his 
visit  to  the  Crimea  in  the  company  of  the  Rev.  Dr.  and  Lady 
Alicia  Blackwood,  the  latter  of  whom  still  survives  in  a  ripe 
old  age. 

Dr.  Fry's  speech,  in  1859,  is  interesting  as  shewing  what 
friends  in  Australia  were  doing  for  the  Society  and  the  cause 
nearly  fifty  years  ago.  They,  even  then,  in  those  days  of  sparse 
population,  sent  in  the  previous  year  nearly  .£300,  besides 
providing  for  the  support  of  a  missionary  in  the  colony. 

A  very  interesting  feature  of  the  Anniversary  of  1850  was 
the  revival  of  the  Breakfast,  preceding  the  Annual  Meeting. 
It  was  held  on  May  3rd  of  that  year  in  Exeter  Hall,  at  half- 
past  eight,  J.  Haldane  Stewart  presiding  over  a  large  number 
of  clergy,  and  an  address  was  given  by  Dr.  Marsh  on  the  aged 
Simeon's  words  in  St.  Luke  ii.  28,  29,  with  a  special  reference  to 
"  beloved  Bickersteth  and  beloved  Grimshawe,"  whose  work 
for  the  Society  was  further  alluded  to  at  the  meeting.  This 
gathering  was  so  successful  that  the  Committee  decided  to 
make  it  an  annual  institution. 

Many  old  and  true  friends  of  the  Society  were  called 
home  during  this  period.  The  Rev.  T.  S.  Grimshawe 
vicar  of  Biddenham,  passed  away  on  February  i/th,  1850. 
He  had  taken  an  active  share  in  the  proceedings  of  the 
Society  from  its  earliest  days,  and  was  the  companion  in 
labour  of  Lewis  Way,  Legh  Richmond,  and  Simeon.  He 
was  indefatigable  in  his  exertions,  and  used  every  opportunity 
to  forward  the  cause.  Although  he  never  preached  the 
Sermon,  he  spoke  at  eleven  Annual  Meetings.  By  his 
death  the  number  of  Honorary  Life  Governors  of  the 
Society  was  reduced  to  two,  who,  in  1850,  were  reinforced 
by  Canon  Montagu  Villiers,  Dr.  McNeile,  Hugh  Stowell,  J. 
Haldane  Stewart,  W.  R.  Fremantle,  W.  W.  Pym,  A.  R.  C. 


1859]  DEATH    OF    EDWARD    BICKERSTETH  273 

Dallas,  and   J.   Hill,    Fellow  of  St.  Edmund    Hall,  Oxford. 
No  further  names  were  added  during  this  decade. 

On  the  28th  of  the  same  month  the  Rev.  Edward 
Bickersteth,  rector  of  Watton,  died  at  the  comparatively 
early  age  of  sixty-three.  Formerly  Secretary  of  the  Church 
Missionary  Society,  his  attention  was  naturally  chiefly 
directed  to  the  needs  of  the  heathen  world,  but,  during  the 
later  years  of  his  life  especially,  he  took  a  very  great  interest 
in  the  Jewish  cause.  A  story  is  told  of  him  and  Charles  Simeon 
to  this  effect :  They  were  once  present  at  a  meeting  held  in 
support  of  the  Society.  Simeon  was  the  speaker,  and,  in 
closing  his  speech,  he  said  that  they  had  met  together  that  day 
for  the  furtherance  of  the  most  important  object  in  the  world,  viz., 
the  conversion  of  the  Jews.  When  Simeon  sat  down,  Bickersteth 
wrote  on  a  slip  of  paper — eight  million  Jews,  eight  hundred 
million  heathens,  ivhich  of  these  is  the  most  important  ?  This 
paper  he  handed  to  Simeon,  who  at  once  turned  it  over  and 
wrote  on  the  other  side :  Yes,  but  if  the  eight  million  Jews 
are  to  be  as  '  life  from  the  dead '  to  the  eight  hundred  million 
heathens,  what  then  ?  This  done,  he  returned  the  slip  of  paper 
to  Bickersteth.  The  latter  spoke  for  the  Society  at  eighteen 
Anniversary  Meetings,  and  preached  the  Annual  Sermon  in 
1834.  His  son-in-law,  Professor  T.  R.  Birks,  said  of  him  at 
the  Jubilee  Meeting  in  1859  : 

As  his  spiritual  knowledge  expanded,  and  his  experience  deepened,  he  began 
to  attach  himself  to  this  Society  with  equal  interest,  nay,  I  might  almost  say,  if 
there  were  any  difference,  with  even  deeper  interest  than  to  that  Society  which 
had  still  the  warmest  affections  of  his  heart,  and  to  which  his  first  labours  had 
been  given. 

His  ardent  piety  and  fervent  love  for  souls  emphasized  all 
Bickersteth  said  and  did  in  the  cause  of  Missions  generally. 

"  There  you  saw  a  man,"  said  Daniel  Wilson,  at  the 
Society's  Annual  Meeting  of  1850,  "who  never  lost  a 
moment,  diligent  and  active,  laborious,  prepared  for  any  work 
in  the  service  of  his  Lord  and  Master,  a  man  who  enjoyed  un 
bounded  popularity  ;  and  yet  simple  as  a  child,  prayerful, 
humble,  and  in  all  things  dependent  on  his  Divine  Master." 

The  following  year,  1851,  saw  the  death  on  February  nth 


274  THE    SOCIETY'S    HOME    AFFAIKS  [1850 

of  Miss  Jane  Cook  of  Cheltenham,  who  is  distinguished, 
above  all  others  in  the  history  of  the  Society,  by  her  good 
deeds  to  the  house  of  Israel  and  munificence  to  the  Society, 
which  was  indebted  to  her  for  grants  to  the  following  objects 
in  Palestine  : 

Stipend    of   minister   of  Christ   Church,  per  ann. 

Jerusalem  ^'8,500  now  producing  about  .£255 

Repairs  of  the  fabric 1,000  ,,  ,,  30 

Circulation  of  Hebrew  Scriptures  2,000  ,,  ,,  60 

House  of  Industry,  Jerusalem  io,coo  ,,  ,,  300 

Establishment  in  business  of  inmates  of  do.  200  .,  ,,  6 

Salary  of  apothecary  to  Hospital 2,000  ,,  ,,  60 

Enquiring  Jews,  and  infirm  or  aged 

converts  4,000  ,,  ,,  120 


^27,700  £831 


In  addition  to  the  above,  Miss  Cook  at  different  times  gave  the  Society 
£7,177  I2s.  3d.,  some  of  which  donations  have  already  been  mentioned,  and 
she  bequeathed  to  the  Society  all  her  funded  property,  about  ,£25,000,  on  the 
understanding  that  it  should  be  applied  solely  for  the  purposes  of  a  Reserve  Fund, 
the  interest  alone  being  applicable  to  the  general  objects  of  the  Society.  This 
at  present  amounts  to  about  £700  per  annum. 

Altogether  the  Society  received  from  this  munificent  patroness  about  .£60,000. 

Wherever  the  story  of  the  Society  is  told,  this  will  surely 
be  spoken  of  "  for  a  memorial  of  her." 

Lord  Bexley,  a  Vice- Patron,  died  on  February  8th, 
1851.  He  took  great  interest  in  the  affairs  of  the  Society, 
and  spoke  at  five  of  its  Annual  Meetings.  As  the  Hon. 
Nicholas  Vansittart,  Chancellor  of  the  Exchequer,  he  was  the 
first  Cabinet  Minister  to  enrol  his  name  on  the  patronage  list. 
He  had  been  President  of  the  Bible  Society  for  sixteen  years 
at  the  time  of  his  death. 

The  death  in  the  same  year  of  the  Rev.  J.  S.  C.  F.  Frey 
recalled  the  name  of  one  who,  whatever  his  faults,  had  actively 
laboured  for  his  brethren,  and  been  the  actual  founder  of 
the  undenominational  Society  in  1809.  He  spent  the  last 
thirty  years  of  his  life  in  America  as  a  preacher  and  teacher  of 
Hebrew.  More  than  once  he  said  before  his  death,  "  My 
Jewish  brethren  have  often  said  that  I  was  a  hypocrite,  and 


1859]  -SM   GEORGE  ROSE  275 

that  I  should  never  die  a  Christian  ;   I  wish  them  to  know  that 
they  were  mistaken." 

In  1852  the  Society  lost  the  hearty  services  of  the  Rev. 
W.  W.  Pym,  rector  of  Willian,  Herts.  He  preached  the 
Sermon  in  1838,  and  spoke  at  six  Annual  Meetings.  Of  him 
it  was  said  : 

The  Jews'  Society  was  his  favourite  Society  ;  he  was  never  weary  of  working  for 
the  Jew — it  was  ever  his  delight — and  deep  his  love  for  the  children  of  Israel,  as 
many  could  testify.  He  was  called,  "  The  Jews'  Man."  "  I  would  I  could 
work  more  for  them  "  was  ever  on  his  lips. 

Of  the  Rev.  James  Haldane  Stewart  of  Limpsfield,  who 
died  in  1854,  it  may  be  said,  that  having  loved  the  cause  of 
Israel,  he  loved  it  unto  the  end.  He  preached  the  Annual 
Sermon  in  1831,  and  spoke  eleven  times  at  its  Annual  Meet 
ings.  He  was  an  indefatigable  worker  for  the  Society,  and 
one  of  its  few  Honorary  Life  Governors. 

In  1855  the  Society  lost  two  of  its  oldest  and  staunchest 
friends.  Sir  Robert  Inglis  died  on  May  5th,  after  an  un 
interrupted  connexion  with  it  of  forty  years.  His  name 
appears  in  the  records  as  a  member  of  the  Committee  as  far 
back  as  1815-16  ;  and  in  1819  as  Treasurer,  an  office  which 
he  retained  until  the  year  1831,  when  he  was  elected  a  Vice- 
President.  He  spoke  at  five  Annual  Meetings,  and  .to  the 
close  of  his  life  continued  to  take  a  lively  interest  in  the 
Society  and  its  objects. 

The  name  of  the  Right  Hon.  Sir  George  Rose  first  appears 
in  the  records  of  the  Society  in  the  year  1818  as  a  Vice- 
President,  while  British  Minister  at  Berlin.  Having  been 
interested  in  the  Society's  work  by  Lewis  Way,  during  the 
visit  of  the  latter,  he  made  his  house  at  Berlin  a  depository 
for  its  various  publications,  and  forwarded  them  to  different 
parts  of  the  Continent.  He  corresponded  with  the  agents 
and  friends  of  the  Jewish  cause,  received  visits  from  Jews, 
and  conversed  with  them  earnestly  and  ably  on  the  great 
fundamental  truths  of  Christianity.  He  also  rendered  most 
essential  service  by  the  selection  of  missionary  candidates, 
of  whom  at  that  time  comparatively  few  were  found  in 
England.  A  missionary  seminary  existed  at  Berlin,  under  the 

T  2 


276  THE    SOCIETY'S    HOME    AFFAIRS  [1850 

care  of  the  venerable  Jaenicke.*  From  that  institution,  after 
personal  examination  carefully  made  by  himself,  Sir  George 
chose  those  who  were  to  proceed  to  London.  The  Society 
was  thus  enabled  to  secure  the  services  of  Becker,  West, 
Hoff,  Wermelskirch,  Reichardt,  Nicolayson  and  Bergfeldt 

Sir  George  Rose  also  employed  the  influence  of  his  high 
station  to  interest  the  King  of  Prussia,  and  various  members  of 
the  royal  family  and  court,  on  behalf  of  God's  ancient  people. 
The  result  was  the  formation  of  the  Berlin  Society  for  the 
promotion  of  Christianity  amongst  the  Jews,  under  the  imme 
diate  patronage  of  the  King,  with  General  von  Witzleben.  the 
King's  chief  Aide-de-camp,  as  its  President.  The  first  address 
which  that  Society  issued  was  drawn  up  by  Sir  George  Rose. 
Sir  George  began  to  attend  the  meetings  of  the  Committee 
in  London  on  April  23rd,  1823,  and  from  that  date,  to 
within  a  few  years  of  his  death,  on  June  i/th,  1855,  he 
continued  to  take  an  active  part  in  the  management  of  the 
Society,  and,  by  every  means  in  his  power,  to  promote  its 
interests  and  efficiency.  To  the  end  he  shewed  himself  a  true 
and  untiring  friend  to  Israel.  At  his  death  he  bequeathed  the 
sum  of  ,£1,000  to  the  General  Fund  of  the  Society,  and 
^300  to  the  Operative  Jewish  Converts'  Institution.  During 
his  life  he  contributed  largely  to  most  of  the  varied  objects  of 
the  Society,  both  of  a  temporal  and  spiritual  nature. 

In  1857  died  Mr.  W.  Grane,  who  for  nearly  thirty  years 
had  been  a  member  of  the  Committee,  and  the  Rev.  Thomas 
Fancourt,  who  had  been  an  assistant  minister  to  the  Episcopal 
Jews'  Chapel,  Palestine  Place,  from  1822  to  1830.  After  a 
brief  separation,  at  the  earnest  desire  of  the  Chaplain  and  the 
congregation  he  resumed  his  duties,  for  which  he  was  content 
to  receive  the  remuneration  of  a  half-yearly  collection.  He 
desisted,  owing  to  infirmity,  only  five  years  before  his 
death  at  the  advanced  age  of  eighty- six.  He  was  thus 
connected  with  the  Society  for  nearly  thirty-five  years, 
ministering  to  the  congregation,  instructing  the  schools, 
visiting  the  sick  and  poor,  and  winning  the  esteem  of  all. 

*  See  page  76. 


1859]  SOCIETY'S    PRESENT    HOUSE  277 

In  the  following  year  died  Miss  Sarah  Hooper,  whose  work 
amongst  Jewesses  in  London  will  be  noticed  in  the  next 
chapter  ;  and,  in  the  beginning  of  1859,  Mr.  Richard  Sandford, 
house-surgeon  at  the  Jerusalem  hospital,  and  Miss  C.  Cooper, 
whose  Institution  in  Jerusalem  is  mentioned  overleaf. 

Several  missionaries  and  former  missionaries  died  during 
this  Period — in  1852  the  Rev.  R.  Smith,  formerly  missionary 
at  Warsaw;  in  1854  the  Rev.  L.  J.  C.  Hoff,  missionary  at 
Cracow  ;  in  1855  Mrs.  Hiscock,  of  London  ;  and  in  1856 
the  Rev.  John  Nicolayson,  of  Jerusalem, 

We  must  include  in  the  obituary  of  this  Period  the  name 
of  a  very  eminent  Hebrew  Christian  historian  and  theologian, 
who  passed  away  in  1851,  namely,  Dr.  Neander,  Professor 
of  Theology  at  Berlin  University.  He  had  had  a  very 
distinguished  career  of  thirty-eight  years,  during  which  he 
exerted  a  wide-spread  influence  throughout  Germany.* 

The  headquarters  of  the  Society  were  transferred  in  1852 
to  their  present  pleasant  situation  at  No.  16,  Lincoln's  Inn 
Fields.  This,  it  may  be  remarked,  is  about  the  largest 
square  in  London,  being  of  the  same  area  as  the  base  of 
the  Great  Pyramid.  Before  this  date  the  Society's  offices 
were  situated  in  the  Jews'  Chapel,  Spitalfields,  from  1809  to 
1818  ;  at  10,  Wardrobe  Place,  Doctors'  Commons,  from  1818 
to  1832  ;  in  1 6,  Exeter  Hall,  Strand,  from  1832  to  1843  ; 
and  at  3,  Chatham  Place,  Blackfriars,  from  1843  to  1852. 

The  present  house  is  a  commodious  building,  well  adapted 
for  the  headquarters  of  the  Society.  It  was  built  by  Lord 
Eardley,  who  was  of  Jewish  descent.  The  last  occupant 
before  the  Society  was  the  eminent  surgeon,  J.  P.  Vincent. 
When  the  house  was  to  be  sold,  Mrs.  Vincent  went  into  every 
room  and  prayed  that  it  might  pass  into  the  hands  of  godly 
people.  The  prayer  was  answered  by  its  being  purchased  by 
the  Society,  from  Miss  Jane  Cook's  Fund.  A  meeting  was 
held  on  June  23rd  for  the  dedication  of  the  new  premises. 
Montagu  Villiers  presided,  and  Dr.  Marsh,  Bishop  Gobat, 

*  The  reader  is  referred  to  the  author's  Biographies  of  Eniincnt  Hebrew 
Christians,  No.  I.,  for  particulars  of  this  illustrious  son  of  Abraham. 


278  THE    SOCIETrs    HOME    AFFAIRS  [1850-9 

Haldane  Stewart  and  others  took  part  in  the  proceedings. 
How  much  earnest  prayer  has  since  ascended  from  within 
its  walls !  Here  the  various  Committee  and  other  meetings 
take  place,  and  here  are  the  secretarial,  statistical,  and 
financial  offices,  and  also  the  Society's  Library  and  Museum. 
At  the  rear  is  a  special  department  for  the  issue  of  reports, 
magazines,  books  and  missionary  publications,  and  for  the 
sale  of  olive  wood  articles  made  in  the  House  of  Industry. 
Jerusalem,  and  eastern  curiosities  in  general. 

In  1850  some  very  valuable  instructions  to  missionaries 
were  prepared  and  adopted  by  the  Committee. 

Numerous  missionaries  were  sent  to  foreign  stations  during 
this  Period,  in  the  following  order :  the  Rev.  A.  I.  Behrens  to 
Jassy,  R.  Langenfeldt  (on  a  mission  of  enquiry)  to  Hun 
gary,  J.  H.  Brtihl  to  Bagdad,  S.  Mayers  to  Adrianople,  P. 
Davis  to  Bucharest,  V.  Stockstiel  to  Cracow,  the  Revs.  J.  C. 
Reichardt,  Henry  Crawford  and  E.  R.  Hodges  to  Jerusalem, 
the  Rev.  P.  H.  Sternchuss  to  Smyrna,  H.  A.  Markheim 
to  Paris,  F.  G.  Kleinhenn  and  A.  Iliewitz  to  Bucharest. 
J.  M.  Eppstein  to  Bagdad,  \V.  Fenner  to  Posen,  C.  S. 
Newman  to  Constantinople,  G.  N.  Nurnberg  to  Bucharest, 
the  Rev.  James  Gosset  Tanner  to  Cairo,  the  Rev.  Joseph 
Barclay  (afterward  Bishop)  to  Jerusalem  ;  the  Misses  F. 
James,  E.  Heasell,  and  A.  Buckmaster,  as  helpers  in  Miss 
Cooper's  Institution;  S.  H.  Bronkhorst  to  Constantinople, 
and  Dr.  Hermann  Adelberg  to  Nuremberg.  Special  meetings 
were  frequently  held  for  the  dismissal  of  missionaries,  on 
which  occasions  the  Revs.  \V.  Cadman,  J.  Cohen,  W.  R. 
Fremantle,  C.  J.  Goodhart,  E.  Auriol,  and  others  lovingly 
addressed  those  going  out  to  foreign  stations. 


CHAPTER    XXIX. 

THE   WESTERN    MISSION    FIELD. 


London  —  Dr.  EwpJd's  appointment —  "  Wanderers'  Home"  —  Converts  — 
Cartwright  and  missionaries — Miss  Sarah  Hooper — Parochial  Missions — Hirsch 
at  Liverpool  —  Lazarus,  Hershon  and  Nurnberg  at  Manchester  —  Sternchuss, 
Hodges  and  Kleinhenn  at  Bristol  and  in  the  West  of  England — Amsterdam- 
Many  Hebrew  Christians— Sir  Moses  .Salvador— Russian  Poland  Mission— Crimean 
War  and  suspension  of  the  work— Ineffectual  efforts  to  re-open— Otremba  at 
Cracow— Death  of  E.  Blum— Graf  at  Posen. 

FOR  the  sake  of  brevity,  the  History  of  the  Society's 
missions  during  this  decade  will  be  compressed  into 
four  chapters,  two  entitled  "  The  Western  Mission 
Field,"  dealing  with  England  and  the  Continent,  the  third, 
"The  Eastern  Mission  Field,"  dealing  with  the  Asiatic 
stations,  and  the  fourth,  "  The  Southern  Shores  of  the 
Mediterranean,"  describing  African  stations.  This  division 
is  not  altogether  accurate.  For  example,  Constantinople, 
which  is  decidedly  an  Oriental  station,  is  included  in  the  first 
division,  and  Egypt,  which  is  also  in  the  East,  is  included  in 
the  Mediterranean  group.  However,  the  arrangement  is 
near  enough  for  all  practical  purposes. 

In  this  chapter  we  deal  first  with  the  Home  Missions, 
commencing  with  London,  where  there  are  very  few  new 
incidents  of  importance  to  record,  the  work  being  conducted 
on  the  same  lines  as  in  the  preceding  Period. 

Palestine  Place  continued  to  be  the  centre  of  operations,  with 
outlying  posts,  such  as  a  hall  in  New  Street,  or  in  Leadenhall 
Street,  or  elsewhere.  The  name  of  Dr.  Ewald  is  intimately 
associated  with  this  Period.  When  he  was  compelled,  in  1851, 
to  leave  the  East,  owing  to  ill-health,  he  was  transferred 
to  London  as  head  of  the  mission.  His  reports  of  this 
time  are  intensely  interesting  ;  he  was  in  labours  most 
abundant,  both  for  the  Society  and  the  "  Wanderers'  Home  " 


280  WESTERN    MISSION    FIELD  [1850 

which  he  founded  in  1853.  This  institution  met  a  much 
felt  temporal  want,  the  Society  being  exclusively  engaged 
in  spiritual  work.  As  the  number  of  enquirers  increased, 
and  a  good  many  openly  confessed  the  Lord  jcsus  in 
baptism,  they  lost  their  position  among  their  own  people, 
and  consequently  their  employment  and  means  of  livelihood, 
and  something  had  to  be  done  to  aid  them.  The  "  Abrahamic 
Society  "  helped  some,  especially  the  infirm,  but  what  was  to 
be  done  for  young  enquirers  ?  The  "  Operative  Jewish 
Converts'  Institution"  was  true  to  its  excellent  name,  but 
enquirers  had  to  be  instructed  and  tested  before  they 
could  be  received  there.  So,  in  order  to  offer  them  at 
once  a  helping  hand,  by  giving  them  the  necessary  religious 
instruction,  and  to  test  their  sincerity  and  character,  the 
"  Wanderers'  Home "  was  opened.*  Within  five  years 
303  Jews  and  Jewesses  had  received  its  benefits,  and  150 
of  them  were  baptized  ;  76  entered  the  "  Operative  Jewish 
Converts'  Institution,"  and  six  went  to  the  Society's  College. 
The  Home  was  closed  in  1858,  owing  to  lack  of  financial 
support,  but  was  re-opened  in  1860. 

This  was  a  very  fruitful  Period,  and  in  1858  Dr.  Ewald  thus 
wrote  of  the  changes  that  had  taken  place  amongst  the  Jews 
to  whom  the  missionary  had  access  : 

If  you  go  into  their  houses,  you  find  on  their  table  the  Bible,  the  Old  and 
New  Testament,  just  as  you  see  it  on  the  table  of  Christians,  and  I  have  seen 
the  authorized  version  of  the  Bible  not  only  in  private  houses,  but  in  the  synagogue. 
When  you  converse  with  intelligent  Jews,  you  soon  observe  that  they  have  read 
the  New  Testament  and  other  Christian  books,  and  that  they  know  what  the 
fundamental  doctrines  of  Christianity  are.  Then,  much  of  the  animosity 
toward  converts  has  been  gradually  removed,  by  the  number  of  Jews  who  have 
embraced  Christianity.  You  cannot  meet  with  many  Jewish  families  who  do 
not  count  among  their  relatives  some  converts.  I  have  myself  heard  Jews 
defending  their  friends,  not  for  having  embraced  Christianity,  but  from  the 
alleged  imputation  of  having  embraced  it  through  impure  motives.  The  more 
Christianity  gains  ground  in  the  Jewish  community,  the  more  will  friendly  feelings 
arise  toward  those  of  their  number  who  conscientiously  look  upon  the  Lord 
Jesus  as  the  Christ.  Amongst  fifty  thousand  Jews  in  England  we  reckon  three 
thousand  converts.  In  London  alone  there  are  eleven  ministers  of  the  Lord 


*  The  Jewish  Intelligence,  1859,  p.  265.  contains  Ewald's  own  account  of  the 
design  of  the  institution. 


1859]  PAROCHIAL    MISSIONS  281 

Jesus  Christ  who  are  converted  Jews,  preaching  the  Word  of  Life  to  perishing 
sinners,  whose  ministry  the  Lord  owns  by  granting  them  many  souls  for  their 
hire.  These  thousands  of  converts  are  as  salt  in  the  earth,  and  through  their 
instrumentality  a  work  is  carried  on  silently  and  quietly  in  this  country.  They 
have  all  acquaintances  and  friends  to  whom  they  speak  occasionally  of  the  Lord 
Jesus  ;  and  thus  true  religion  is  spread  among  the  Jews. 

The  Rev.  J.  B.  Cartwright  was  happily  still  in  the  chaplaincy 
in  Palestine  Place.  "  The  increasing  number,"  he  said,  "  of 
Israelites  baptized  in  the  Christian  faith,  in  various  parts  of 
the  world,  is  one  of  the  most  encouraging  features  of  our 
time."  During  this  decade  (1850 — 9)  there  were  299  Jewish 
baptisms  in  the  Society's  church. 

The  Rev  J.  C.  Reichardt,  Messrs.  E.  Margoliouth,  W. 
Whitehead,  W.  Caiman,  W.  Mason,  and  N.  Nurnberg 
were  working  in  the  London  mission  during  this  Period. 
Cartwright  was  the  Principal  of  the  Missionary  College  till 
1856.  He  was  succeeded,  in  1857,  by  the  Rev.  T.  D.  Halsted, 
who  held  the  post  till  1859,  when  the  College  was  suspended. 

Amongst  voluntary  and  faithful  workers  in  the  cause,  the 
name  of  Miss  Sarah  Hooper  will  ever  be  remembered. 
Though  not  connected  with  the  Society,  she  for  many  years 
did  a  good  work  amongst  the  Jewesses  of  London  until  her 
death  in  January  1858.  A  member  of  Dr.  Marsh's  con 
gregation  at  Reading,  as  a  girl,  she  took  much  interest  in 
the  Jews.  When  she  removed  to  London,  and  became  a 
parishioner  of  Dr.  McCaul,  she  devoted  her  time  and 
money  to  their  service.  Jewesses  assembled  at  her  house  in 
large  numbers  (the  average  weekly  attendance  reaching  168), 
whom  she  helped  both  in  body  and  soul,  supplying  tickets  for 
bread  and  coals  to  them  at  half-price.  In  one  year  Jewesses 
paid  £153  1 8s.  as  their  share. 

A  new  departure  was  made  in  the  London  work  during 
1851,  a  Hebrew  Christian  missionary,  S.  P.  Rosenfeldt,  being 
told  off  to  work  on  parochial  lines  in  Whitechapel,  under  the 
rector,  the  Rev.  W.  W.  Champneys,  afterward  vicar  of  St. 
Pancras  and  Dean  of  Lichfield.  He  continued  in  the 
post  throughout  this  Period.  This  was  the  germ  of  the 
Society's  parochial  missions,  by  which  either  an  annual 
grant  of  money,  or  the  services  of  a  missionary,  are  given  to 


282  WESTERN    MISSION    FIELD  [1850 

incumbents  of  parishes  in  London  and  elsewhere.  Since 
that  time  this  plan  has  been  greatly  developed,  and  has  very 
much  to  recommend  it  in  London,  and  other  English  towns 
with  large  Jewish  populations.  The  missionary  curate  obtains 
access  to  the  Jews,  inasmuch  as  he  approaches  them  as 
a  clergyman  of  the  Established  Church,  and  not  as  the  agent 
of  a  so-called  "  Conversionist  Society,"  who  is  commonly 
looked  upon  with  some  suspicion.  The  same  may  be  said  of 
lay-workers,  male  or  female.  Parochial  work  is  likely  to  be 
more  solid  and  satisfactory.  It  is  done  in  a  clearly  defined 
area,  and  can  be  followed  up  at  will  ;  it  is  under  the  immediate 
supervision  of  the  incumbent  of  the  parish,  and  it  can  call  to 
its  aid  existing  and  often  manifold  useful  organisations. 
The  mission  hall,  the  class,  the  school,  the  mothers'  meeting, 
the  guild  can  all  be  utilized. 

In  1857  a  sum  of  money,  producing  .£5  a  year,  was  placed 
in  the  hands  of  the  Bishop  of  London  as  an  endowment  for  a 
sermon  to  be  preached  yearly  in  one  of  the  London  churches 
on  the  subject  of  the  Jews.  This  sermon  is  still  preached 
annually. 

Turning  to  the  Provinces,  we  have  to  record  that 
Mr.  J.  G.  Lazarus  was  transferred  from  Liverpool  to 
Manchester  in  1850,  having  witnessed  fifty-six  Jewish 
baptisms  within  nine  years.  In  the  same  year  the  Rev. 
J.  Baylee,  D.D.  took  temporary  charge  of  the  mission. 
From  1852  the  Rev.  David  Jacob  Hirsch,  a  Jewish  convert 
and  minister  of  the  German  Church,  who  had  been  ordained 
by  the  Bishop  of  Chester,  received  from  the  Society  an  annual 
grant  for  his  assistance  in  its  Jewish  mission  at  Liverpool.  He 
did  a  good  work,  and  was  instrumental  in  leading  many  Jews 
to  a  knowledge  of  our  Lord  Jesus  Christ.  He  held  services 
for  them  in  German  and  in  Hebrew,  and  instructed  a  lar^e 

o 

number  of  enquirers  during  this  and  the  following  decade. 

The  occupation  of  Manchester  as  a  centre  dates  from  the 
year  1850,  although  it  had  before  that  been  repeatedly 
visited  by  the  Society's  missionaries.  Lazarus  was  the 
first  resident  missionary.  Notwithstanding  weak  health, 


i8s9J  AMSTERDAM  283 

he  seems  to  have  made  good  use  of  his  opportunities.  He 
was  succeeded  in  1854  by  Mr.  P.  I.  Hershon,  who  had 
received  his  education  in  the  Jerusalem  College,  and  had  been 
superintendent  of  the  Jerusalem  House  of  Industry  for  some 
time.  He  held  the  post  for  two  years,  resigning  it  to  take 
charge  of  the  Palestine  Model  Farm  for  Jewish  converts.  In 
1857-8,  and  again  from  1860  to  1862,  the  Rev.  N.  Niirnberg 
had  charge  of  the  work. 

We  must  just  mention  one  other  station  in  England,  namely 
Bristol,  where  Mr.  P.  Sternchuss  took  up  the  work  in  1850 
for  a  short  time,  being  succeeded  in  1854  by  Mr.  F.  G. 
Kleinhenn,  who  was  followed  in  1856  by  Mr.  E.  R. 
Hodges.  Many  towns  in  the  South  were  visited  from  Bristol 
during  this  Period. 

An  interesting  circumstance  was  the  visit  to  Plymouth  in 
1 854  of  Mr.  H.  C.  Reichardt,  who  for  five  weeks  gave  spiritual 
instruction  to  the  Russian-Jewish  -prisoners  of  war  in  the  Mill 
Bay  Prison.  The  next  year  Kleinhenn  visited  them  more 
than  once,  and  found  them  very  desirous  to  have  Old  and 
New  Testaments,  and  to  converse  with  him. 

Crossing  over  to  Holland,  where,  in  Chapter  XXIV.  we  left 
Mr.  Pauli  at  work  in  Amsterdam,  we  find  him  with  more 
enquirers  under  instruction  in  1850  than  in  any  previous  year. 
The  baptism  of  a  young  catechumen  was  forcibly  prevented 
by  his  abduction  by  the  Jews  on  the  way  to  church. 

The  death  in  February  1851  of  one  of  the  oldest  Gentile 
members  of  the  congregation  shewed  the  kindly  feeling 
which  existed  among  its  members.  All  the  converts 
determined  to  follow  the  corpse  to  the  Protestant  burying- 
ground,  which  was  situated  in  the  Jewish  quarter,  and  thus 
to  profess  by  their  presence  the  blessed  name  of  Him  who 
had  delivered  them  from  the  power  of  death  and  the  grave. 
This  occasioned  intense  excitement  among  the  Jews,  who 
assembled  in  enraged  crowds  around  the  small  band  of 
Hebrew  believers,  whom  the  utmost  exertions  of  the  police 
could  scarce  rescue  from  their  furious  attack.  Through 
God's  goodness  none  received  injury ;  and  Pauli,  against 


284  WESTERN    MISSION    FIELD  [1850 

whom  the  anger  of  the  Jewish  multitude  was  chiefly  directed, 
was  also  mercifully  delivered  from  this  extremely  critical 
situation.  The  presence,  on  such  a  solemn  occasion,  of  a 
body  of  Hebrew  Christians  in  the  midst  of  the  Jewish 
quarter,  was,  no  doubt  a  manifestation  of  faith  in  Christ,  such 
as  never  before  had  been  made  in  that  locality. 

A  very  great  stir  was  also  created  in  1852,  by  the  profession 
of  Christianity  by  a  wealthy  and  influential  Jew,  Sir  Moses 
Salvador,  who  was  of  an  ancient  and  powerful  Portuguese 
Jewish  family.  One  of  his  ancestors  built  Salvador  House, 
near  the  Royal  Exchange,  London.  The  senior  branch  of 
the  family  settled  in  Amsterdam,  when  the  Jews  were  expelled 
from  Spain,  and  brought  with  it  immense  wealth.  Sir  Moses 
Salvador  was  led,  by  the  providence  of  God,  through  most 
extraordinary  ways  to  Christ.  These  terminated  in  the 
conviction  and  public  profession  that  Jesus  is  the  Son  of 
God,  the  true  Messiah.  Two  years  before  his  baptism  he 
said  to  Pauli,  "  The  time  will  come,  when  you  will  hear  that 
I  am  working  with  you  for  the  spiritual  deliverance  of  our 
brethren."  That  time  had  arrived,  and  he  began  to  deliver 
in  Amsterdam  every  Thursday  evening,  in  public,  a  most 
interesting  course  of  lectures  on  Christianity,  which  were 
attended  by  some  of  the  most  influential  and  respectable 
Jews.  This  event  caused  no  common  agitation,  and  at  the 
same  time  no  small  perplexity  to  the  rabbis,  especially  of 
the  Portuguese  synagogue. 

Pauli  continued  his  untiring  labours  both  at  Amsterdam 
and  in  the  provinces,  there  being  few  towns  not  visited  by 
him  or  his  assistant  almost  every  year.  The  translation  of 
Dr.  McCaul's  Old  Paths  into  Dutch  was  of  immense  service 
to  the  mission,  by  the  blows  which  it  dealt  to  Talmudism. 
The  Old  Testament  in  Dutch,  placed  in  parallel  columns 
with  the  Hebrew  text  by  the  Rev.  J.  C  Reichardt,  was 
likewise  a  great  help. 

The  work  in  Russian  Poland  was  brought  to  a  premature 
termination  by  the  Crimean  war.  It  was  hardly  to  be 
expected  that  the  presence  of  an  English  mission  would  be 


CRIMEAN     IVAR  285 

tolerated  in  Russia  at  that  crisis.  In  May  1854  the 
missionaries  were  placed  under  various  restrictions,  and,  on 
December  28th  of  the  same  year  they  received  notice  to  leave 
the  country  within  three  weeks.  It  was  a  sudden  uprooting 
of  the  work  of  thirty-three  years,  during  which  as  many  as 
361  Jews  had  been  baptized,  and  the  Gospel  brought  before 
the  notice  of  thousands.  In  the  report  for  1853,  we  read  : 

Since  the  circulation  of  the  first  200  copies  of  the  New  Testament,  and  2,000 
tracts,  by  Dr.  McCaul,  during  the  fair  held  in  Warsaw  in  the  summer  of  1821, 
which,  by  the  Jews  themselves,  were  carried  all  over  the  country,  some  thousands 
of  copies  of  New  Testaments,  and  perhaps  ico,ooo  tracts  have  been  also 
circulated,  especially  on  the  numerous  journeys  made  since  that  time.  Besides 
the  Hebrew  Scriptures,  more  than  10,000  Bibles  in  different  languages,  and 
upwards  of  15,000  New  Testaments  have  been  circulated,  of  which  many  have 
come  into  the  hands  of  Jews.  The  aggregate  influence  of  all  these  circumstances 
may  have  been  productive  of  far  greater  blessings  than  are  apparent.  * 

One  of  the  most  telling  testimonies  ever  borne  to  mission 
work  was  the  touching  exhibition  of  feeling  witnessed  on  the 
departure  of  the  missionaries  for  Hamburg.  When  Becker 
and  West  with  their  families  arrived  at  the  Warsaw  railway 
station,  crowds  of  people  of  all  classes,  Jews  and  converts, 
Protestants  and  Roman  Catholics,  and  members  of  the  Greek 
Church,  together  with  their  owh  more  intimate  friends, 
had  assembled  to  take  a  last  farewell  of  them  ;  indeed 
it  may  well  be  doubted  whether  the  railway  station 
ever  before  exhibited  such  a  spectacle,  and  whether  exiles 
ever  left  the  Russian  dominions  so  universally  regretted  and 
respected,  and  with  such  heartfelt  blessings  following  them, 
as  was  the  case  when  these  devoted  and  long-tried  mis 
sionaries  to  the  Jews  in  Poland  were  compelled  to  abandon 
the  sphere  of  their  labours.  It  is  also  an  important  fact,  that, 
whilst  preparing  to  leave,  they  never  heard  the  slightest 
exultation  on  the  part  of  the  Jews  on  account  of  their 
expulsion  ;  on  the  contrary,  they  experienced  uniform  kindness 
and  sympathy  ;  many  expressed  their  regret,  and  listened 
attentively  to  the  Gospel  message. 

Thus  closed  the  Poland  Mission,  just  three  weeks  before  the 
death  of  the  Emperor  Nicholas  I.  It  was  a  great  blow  to 

*  Forty-fifth  Report  (1853),  p.  58. 


286  WESTERN    MISSION    FIELD  [1850-9 

the  Society,  and  the  destruction  of  a  highly  successful  work. 
At  the  conclusion  of  the  war  strenuous  efforts  were  made  to 
have  the  prohibition  removed,  and  in  1857  a  deputation  con 
sisting  of  the  Earl  of  Shaftesbury,  Dr.  McCaul,  the  Revs.  J. 
C.  Rcichardt,  and  C.  J.  Goodhart  waited  upon  the  Russian 
Ambassador  in  London,  who  referred  the  matter  to  H.  I.  M. 
the  Emperor.  After  a  delay  of  half  a  year  an  unfavourable 
reply  was  received,  and  Russian  Poland  remained  closed  to 
the  Society  for  20  years. 

Turning  to  Austrian  Poland  we  find  that  the  Cracow  Mission 
was  reinforced  in  1850  by  Victor  Stockstiel,  a  native  of 
Cracow,  and  a  student  in  the  Hebrew  College.  In  the  same 
year  the  Rev.  L.  Hoff  paid  his  first  visit  to  England  for  just 
upon  twenty  years,  having  left  it  for  Warsaw  in  1827.  From 
that  year  to  1851  fifty-five  Jews  had  been  baptized  at  Cracow, 
in  the  Protestant  Church,  whilst  a  larger  number  had  joined 
the  Roman  Catholic  communion. 

For  some  years  after  this,  work  was  carried  on  by  a  resident 
agent  in  Cracow,  the  Rev.  A.  Otremba.  In  1858  he  reported 
eight  baptisms,  and  one  hundred  converts  in  his  congregation. 
In  1859  he  recorded  two  baptisms. 

Glancing  at  Prussian  Poland  we  find  that  Fraustadt  was  re- 
occupied  from  1855  to  1860,  by  Messrs.  Blum  and  Waschit- 
scheck.  The  former  died  in  London  on  September  28th  of 
that  year.  His  history  was  very  interesting.  Converted  to 
Christ  when  a  rabbi,  he  left  his  wife  and  family  for  a  time,  whilst 
he  was  being  educated  in  the  Society's  College.  When  he 
rejoined  them,  his  wife  and  four  children  were  baptized  ;  he  was 
then  stationed  at  Frankfort,  subsequently  at  Lissa,  and  finally  at 
Fraustadt.  Graf  was  still  in  charge  of  Posen,  to  the  missionary 
staff  at  which  Mr.  W.  Fenner  was  added  in  1856,  and  Mr.  J. 
G.  Zuckertort  in  the  following  year.  For  many  years  the 
staff  was  a  very  large  one,  consisting  of  three  missionaries 
and  from  twelve  to  fifteen  schoolmasters,  and  the  work  pro 
portionately  important,  on  account  of  the  schools,  of  which 
we  have  spoken  in  Chapter  XXIV. 


CHAPTER  XXX. 

THE   WESTERN    MISSION   FIELD — (continued^. 


Bellson  and  Biesenthal  at  Berlin— Hartmann  occupies  Breslau  Lange,  Zuckertort 
and  A.  I.  Behrens— Poper's  work  at  Frankfort-on-the-Main— Large  number  of 
converts — Rhine  Provinces — Hausmeister  at  Strasburg — Hechler  and  Schlo- 
chow  at  Colmar  and  Miilhausen— Work  in  Southern  States  of  Germany— Markheim 
at  Paris— F.  W.  Becker  and  West  at  Hamburg,  Konigsberg,  Danzig  and  Stettin 
— Moritz  at  Gothenburg—  "Kametz-Cross"  agitation— Adriatic  Missions- Wright 
at  Trieste — Kleinhenn  goes  to  Bucharest— Salonica  and  Constantinople— Lord, 
Goldberg,  Stern,  and  Newman. 

THE  German  stations  must  now  come  under  review. 
At  Berlin,  Messrs.  Bellson  and  Biesenthal  continued 
their  labours,  and  the  staff  in  1852  had  risen  to 
five  agents,  and  in  1857  to  seven,  the  Rev.  Dr.  Klee  being 
included  in  the  number.  The  work  naturally  increased 
in  proportion  ;  as  many  as  344  towns  and  villages  being 
visited  during  the  year  in  the  district,  including  the  pro 
vinces  of  Brandenburg,  Pomerania,  Saxony,  and  Brunswick, 
whilst  the  circulation  of  Old  and  New  Testaments  rose  to  an 
unprecedented  figure.  The  use  of  another  church  was 
obtained  for  Sunday  and  week-day  services.  A  mission 
school  had  about  forty  children,  and  the  reports  for  this 
Period  shew  abounding  activity  on  the  part  of  the  missionaries. 

The  permanent  occupation  of  Breslau  may  be  dated  from 
the  arrival  in  1850  of  the  Rev.  J.  C.  Hartmann,  who  had 
for  some  years  the  assistance  of  Dr.  Neumann,  and  two  other 
Jewish  fellow-helpers,  Messrs.  Kriiger  and  Romann,  and 
others  to  be  mentioned  further  on. 

Writing  in  1853  Hartmann  said  : 

The  results  of  our  labours,  although  not  seen  in  a  large  number  of  baptisms, 
are  as  follows — hundreds  and  thousands  of  Jews  have  had  the  Guspel  preached  to 
them,  both  in  my  church,  in  which  there  have  always  been  some,  in  the  streets, 
and  in  other  places. 


288  WESTERN    MISSION    FIELD  [1850 

This  might  have  been  said  at  any  period  of  this  mission. 
In  1855  when  the  Warsaw  mission  was  broken  up,  Messrs. 
J.  G.  Lange  and  J.  G.  Zuckertort  were  added  to  the  staff, 
and  also  the  Rev.  A.  I.  Behrens,  from  Jassy,  thus  making 
seven  missionaries  in  all,  who  apparently  found  full  scope  for 
their  united  labours,  visiting  a  large  number  of  towns  and 
villages  in  Silesia,  Hungary,  Poland,  and  Austrian  Silesia,  and 
finding  encouragement  in  their  work,  both  in  the  capital  and 
in  the  provinces.  Jews  took  much  interest  in  the  Holy 
Scriptures,  of  which  the  mission  circulated  not  a  few  copies, 
although  this  work  was  naturally  done  to  a  much  larger 
extent  by  the  British  and  Foreign  Bible  Society. 

Dr.  Henry  Poper  was  in  charge  of  the  Frankfort-on-the- 
Main  mission  in  1850.  He  was  in  labours  most  abundant,  both 
in  town  and  district,  and  had  many  seals  to  his  ministry. 

The  circulation  of  Scriptures  was  a  decided  feature  during 
this  Period,  and  aroused  the  Jews  to  such  activity  that  they 
actually  established  a  Bible  Society  of  their  own.  With  re 
ference  to  this  result  a  Jewish  rabbi  said  : 

The  very  idea  that  the  dissemination  of  Hebrew  Bibles  proceeds  from 
Christians — a  circumstance  which  in  itself  reflects  great  credit  upon  the  pious  zeal 
of  our  Christian  brethren,  particularly  in  England — ought  to  urge  us  on  to  be  for 
our  part  equally  zealous  in  the  circulation  of  the  Word  of  God. 

Another  remark  was  : 

Fifty  years  has  Israel's  inheritance — the  Bible — been  the  monopoly  of  our 
Christian  brethren,  upon  whom  it  reflects  honour  to  have  shewn  to  the  people 
called  of  God,  what  ought  to  be  done  to  effect  a  general  dissemination  of  the 
Word  of  God. 

No  year  passed  during  Poper's  labours  at  Frankfort  without 
the  record  of  one  or  more  baptisms.  He  stated  that  he  had 
opportunities  of  speaking  for  Christ  to  2,500  Jews  in  1853.  The 
number  of  converts  known  to  him  in  that  year  was  42.  In 
1856  the  number  had  risen  to  90,  three  of  whom  were  clergymen, 
and  several  were  teachers  in  colleges  and  schools.  In  1859 
Poper  spoke  of  more  than  100  converts  known  to  him,  and 
bore  testimony  to  their  increasing  numbers,  and  general 
consistency  of  conduct.  He  reported  that  there  probably 
were  from  five  hundred  to  a  thousand  converts  in  the  whole 
district. 


1859]  HAUSMEISTER    AT    STRASBURG  289 

The  Rev.  J.  A.  Hausmeister  continued  his  excellent  work 
at  Strasburg,  to  which  station  he  had  been  appointed  in  1832. 
During  the  first  seventeen  years  of  residence  he  baptized  forty- 
two  Jews  ;  and  during  the  last  eleven  years,  as  far  as  can  be 
ascertained,  twelve.  He  used  to  visit  Paris  nearly  every 
year,  and  sometimes  Miilhausen,  Metz  and  Nancy.  Luxem 
burg,  Wiirtemberg  and  Baden  also  came  in  for  a  share  of  his 
visitations.  As  there  appeared  room  for  more  than  one 
labourer  in  the  district,  with  its  50,000  Jews  or  more,  the  Rev. 

D.  Hechler  was  stationed  at  Colmar  in  1855  and  the  Rev. 

E.  M.  Schlochow  in  1856.     The  latter,  however,  removed  to 
Strasburg   in  the  same  year,  when  Mr.  J.  B.  Ginsburg  was 
attached  to  the  mission  for  a  short  time. 

In  1858  Miilhausen  became  the  chief  station  of  the  district, 
and  was  in  charge  of  Schlochow. 

Going  further  south,  to  the  kingdoms  of  Bavaria,  Wiirtem 
berg,  and  Baden,  we  may  say  that  they  had  periodically  been 
visited  by  missionaries  stationed  in  other  parts  of  Germany, 
and  a  colporteur  was  employed  at  Nuremberg  from  1844  to 
1852  ;  but  it  was  not  until  1853,  when  Mr.  S.  Deutsch  took 
up  his  residence  at  Fiirth,  in  Bavaria,  that  any  place  in  these 
kingdoms  became  an  actual  station  of  the  Society.  It  was 
his  nominal  residence  until  1858,  but  meeting  with  much 
opposition  in  Bavaria,  he  subsequently  made  Wiirtemburg 
the  chief  scene  of  his  operations.  When  the  restrictions  were 
removed,  he  had  access  to  a  large  number  of  Jews  in  Bavaria, 
and  also  visited  Hesse,  Hanover,  Marburg,  Cassel  and  many 
other  places.  In  1858  Nuremberg  became  the  residence 
of  Deutsch,  who  had  Dr.  Adelberg  to  help  him  from  1850. 

In  consequence  of  the  general  facilities  for  missionary  work 
afforded  to  the  Rev.  J.  A.  Hausmeister,  of  Strasburg,  during 
his  periodical  visits  to  Paris,  and  also  of  a  favourable  report 
from  the  Rev.  J.  C.  Reichardt,  who  visited  the  capital  in 
1854,  the  Committee  decided  to  open  a  station  there  in  1856, 
and  Mr.  H.  A.  Markheim  was  chosen  as  the  first  resident 
missionary.  His  opinion  was  that  Paris,  with  its  then  22,000 


290  WESTERN    MISSION    FIELD  [1850 

Jews,  presented  an  extensive  field  of  usefulness,  although 
their  low  religious  tone  was  a  decided  drawback  to  mission 
progress.  There  was  no  great  desire  to  hear  about  Christ 
ianity,  or  for  controversy,  such  as  is  generally  found  amongst 
bigoted  and  zealous  Jews  ;  consequently  the  circulation  of  the 
Holy  Scriptures  was  limited.  Markheim  had  a  fair  number 
of  enquirers,  of  whom  twelve  were  baptized. 

We  must  now  visit  Hamburg,  which,  after  the  departure  of 
Moritz  in  1840,  had  been  occasionally  visited  by  the  Society's 
missionaries  until  1855,  when  the  mission  was  again 
organized.  The  compulsory  closing  of  the  Poland  mission 
in  1855  offered  an  opportunity  for  the  resumption  of 
missionary  operations  in  this  field.  Consequently,  the  Revs. 
F.  W.  Becker  and  J.  C.  H.  West  proceeded  to  Hamburg, 
which  at  that  time  had  some  11,000  residential  Jews,  mostly 
Talmudists,  the  Reform  Jews  having  only  one  synagogue, 
or  "  New  Temple,"  as  it  was  called.  There  the  missionaries 
found  only  four  converts;  but,  at  Ludwigslust,  they  were  shewn 
from  the  parish  register  that  a  great  many  Jews  had  been 
baptized  there  in  the  course  often  years.  The  greatest  number 
of  baptisms  in  one  year  was  fifteen,  and  the  smallest  three.  The 
missionaries  held  services  for  Jews  in  the  French  Reformed 
Church  at  Hamburg.  Notwithstanding  their  unwearied  efforts, 
and  the  friendly  intercourse  they  were  able  to  hold  with  them, 
only  a  few  presented  themselves  for  baptism  at  their  hands. 
A  great  many  towns  in  the  district  were  visited  from  time  to 
time,  such  as  Liibeck,  Altona,  Hanover,  Kiel,  Hildesheim, 
Bremen,  Bremerhaven,  and  other  places. 

Turning  to  the  Baltic  Provinces,  we  find  that  the  Rev. 
E.  M.  Tartakover  was  stationed  at  Konigsberg  and  the 
Rev.  C.  Noesgen  at  Danzig  during  this  Period.  Stettin 
also  had  a  resident  missionary,  Mr.  C.  G.  Petri,  from  1843 
to  1853,  and  likewise  Oleczko.  When  the  missionaries 
were  banished  from  Poland  in  1855,  Mr.  T.  W.  Goldinger 
was  sent  to  Oleczko,  where  he  remained  till  1858.  It 
was  hoped  that  it  might  be  a  favourable  station  for 


1 859]  MORITZ    AT    GOTHENBURG  291 

influencing  Polish  Jews,  but  frontier  regulations  prevented 
them  coming  out  from  Russia  into  Prussia.  Goldinger, 
however,  visited  many  towns  in  Poland,  distributing  the 
Scriptures,  but  it  was  felt  that  Konigsberg  was  the  better 
centre,  and  so  he  was  transferred  in  1858  to  that  station. 

We  have  now  to  revert  to  the  year  1843,  when  J.  C.  Moritz 
finally  settled  at  Gothenburg,  where  he  endeavoured  to  renew 
his  acquaintance  with  those  Jewish  families  amongst  whom 
he  had  found  an  entrance  for  his  labours  during  his  former 
residence  in  Sweden.  His  reports  shew  that  the  message  of 
the  Gospel  was  less  acceptable  to  the  Jews  than  in  former 
years,  not  so  much  from  bigotry  and  Talmudical  zeal,  as 
from  a  spirit  of  perfect  indifference,  owing  to  the  spread  of 
rationalistic  views.  Moritz,  however,  was  encouraged  by  occas 
ionally  meeting  with  proofs  that  his  former  visits  to  that 
country  had  not  been  fruitless.  The  comparatively  small 
number  of  Jews  residing  at  Gothenburg  enabled  him  to  make 
extensive  missionary  journeys  in  Denmark  and  Sweden, 
during  which  he  visited  every  town  \vhere  any  considerable 
number  of  Jews  resided,  and  made  a  lengthened  stay  in 
Copenhagen  and  Stockholm,  as  well  as  in  Hamburg.  In 
Stockholm,  weekly  lectures  were  delivered  to  the  Jews,  and 
were  well  attended.  The  Jews  having  applied  in  vain  to  the 
Government  to  expel  Moritz  from  the  town,  or  at  least  to 
prohibit  his  delivering  public  lectures,  their  preacher,  Dr. 
Seligmann,  and  the  elders  of  the  Jewish  congregation,  publicly 
pronounced  an  excommunication  against  all  those  Jews  who 
should  visit  the  missionary  or  receive  him  into  their  houses. 
At  Gothenburg,  also,  lectures  were  delivered,  and  attended 
by  Jews  and  Jewesses.  The  King  and  Queen  of  Denmark, 
as  well  as  many  of  the  higher  authorities,  noticed  and  en 
couraged  Moritz's  labours  in  the  most  kind  and  gracious 
manner.  Although  he  failed  to  obtain  the  royal  permission 
to  preach  in  public  to  the  Jews,  no  hindrances  were 
allowed  to  be  thrown  in  the  way  of  his  quietly  pursuing  his 
vocation,  which  he  did  for  thirty-five  years.  We  may 
anticipate  by  saying  that  he  retired  from  active  service  on 

U  2 


292  WESTERN    MISSION    FIELD  [1850 

January  ist,  1868,  after  forty-two  years'  connexion  with  the 
Society,  dying  the  following  month  at  the  good  old  age  of 
eighty-two,  and,  like  his  wife,  who  had  died  in  1864,  leaving 
all  his  property  to  the  Society.  Nearly  thirty  years  afterward, 
in  1897,  a  further  small  sum  was  received,  in  reversion,  under 
his  will. 

About  the  year  1850  Moritz  compiled  a  list  of  seventy-six 
members  of  the  house  of  Israel  who  had  been  instructed  by 
him  up  to  that  time,  and  afterward  received  into  the  Church 
of  Christ  by  baptism  ;  twenty-six  at  Hamburg,  four  at 
Copenhagen,  four  at  Neuwied  (in  1828  and  1829),  twenty- 
one  at  Frankfort-on  the-Main  (1829  to  1833),  three  at  Stock 
holm  (1833  to  1834),  five  at  Danzig  (1840  to  1843),  and 
thirteen  at  Gothenburg  (1843  to  1850).  These  had  almost 
all  been  baptized  at  different  places,  and  in  various  parts  of 
Europe.  Statistics  for  the  subsequent  eighteen  years  are 
wanting. 

In  1858,  what  was  known  as  "The  Kametz-Cross"  question, 
arose  on  the  Continent.  A  small  dot  accidentally  introduced 
over  the  kametz,*  making  it  look  like  a  cross,  in  the  I2mo 
edition  of  the  Society's  Hebrew  Bible,  made  a  great  stir  among 
the  Jews.  It  had  got  in,  as  is  often  the  case,  through  an  air 
bubble,  when  the  plates  were  cast  more  than  thirty  years 
before,  but  had  been  removed  when  the  plates  were  again 
revised,  in  1850.  It  was  detected  by  a  Jewish  rabbi  in  the 
older  impressions,  and  made  use  of  as  a  proof  of  wilful 
interpolation.  The  rabbi  wrote  the  following  letter  to  Dr. 
Philippsohn,  of  Magdeburg,  who  inserted  it  in  Die  allgemeine 
Zeitung  des  Judenthums  (No.  54,  p.  617) : 

Trzemeszno,  nth  October. — I  have  often  questioned  myself  whether  it  be 
right  to  permit  the  use  of  the  Bibles  of  missionary  societies,  especially  in  the 
synagogue  ?  Although  the  cheapness  of  the  editions  is  profitable  for  the  poor, 
as  it  enables  them  to  procure  a  Bible  for  themselves,  yet  we  must  expect  that 
these  societies  will  also  take  advantage  of  it  to  serve  their  own  purpose.  Now  I 
have  discovered  that  in  several  editions  of  the  small  Bible,  which  is  also  used 
in  the  synagogue,  in  the  passage  in  Deut.  iv.  29,  "pn^N  'H  fltf  D&^C  Dfl^p^' 
under  DtJ'G  is  placed  a  cross  instead  of  a  kametz.  It  is  true  that,  although  I 

*  Kametz  is  the  name  of  one  of  the  Hebrew  vowel-points,  shaped  like  a 
cross  without  the  top  (T). 


1859]  KLEINHENN    GOES     TO    BUCHAREST  293 

have  carefully  examined  the  Bibles,  I  have  found  no  other  similar  alteration  ; 
nevertheless  it  may  easily  be  perceived  what  the  missionaries  intend  to  smuggle 
into  the  soul  of  the  attentive  reader  with  this  cross  in  this  characteristic  passage. 
Since  I  have  made  this  discovery  these  Bibles  have  disappeared  in  my  synagogue. 

We  must  now  say  a  word  about  the  Society's  Adriatic 
Missions.  Jews  have  long  been  numerous  in  the  two  chief 
cities  of  the  Adriatic,  Trieste  and  Venice,  and  in  the  Italian- 
speaking  towns  on  the  coast  of  Dalmatia.  Trieste  was  the 
earliest  of  the  places  selected  for  occupation  on  the  Adriatic. 
In  the  course  of  his  missionary  travels  on  the  Continent  in  the 
later  forties,  the  Rev.  B.  W.  Wright  had  visited  Jews  in  Italy, 
Sardinia,  and  Austria.  He  was  seconded  in  his  efforts  by  the 
British  and  Foreign  Bible  Society,  which  had  just  about  that 
time  established  depots  in  Austria,  and  sent  twenty-five  col 
porteurs  to  circulate  the  Scriptures  there.  Wright  settled 
at  Trieste  in  1849,  as  British  Chaplain.  Though  not  engaged 
as  the  Society's  missionary,  he  worked  amongst  the  Jews, 
who  not  only  attended  his  church,  but  also  went  to  him 
for  instruction.  Two  of  them  were  baptized  in  1850. 
He  found,  however,  the  Italian  Jews  who  visited  Trieste 
more  accessible  than  the  resident  Austrian  Jews,  and  he 
occasionally  visited  the  Jews  in  Venice,  Padua,  Verona, 
Ferrara  and  Ancona.  He  also  went  to  Sinigaglia,  when 
thronged  by  Jews  from  all  parts  of  the  Mediterranean  at  the 
time  of  its  annual  fair.  Wright  gave  up  the  work  in  1853, 
when  appointed  Secretary  of  the  Society. 

In  June  1856,  Mr.  F.  G.  Kleinhenn  entered  upon  his 
thirty-two  years'  superintendence  of  the  Bucharest  mission. 
Of  the  faithful,  laborious,  and  indefatigable  work  which  he 
accomplished,  it  is  impossible  to  speak  here  even  in  the 
barest  outline.  Incessant  toil  was  the  order  of  the  day, 
morning,  noon  and  night.  Every  kind  of  place  was  visited  : 
inn,  coffee-room,  shop,  hospital,  prison,  market-place,  public 
garden,  road,  street,  workshop,  and  the  family  circle.  All 
classes  were  spoken  to.  Saturday  lectures,  mission  schools, 
and  New  Testament  distribution,  were  some  of  the  means 
employed.  The  seed  was  sown  in  Bucharest,  and  broadcast 


294  WESTERN    MISSION    FIELD  [1850 

throughout  the  Danubian  Principalities.  Kleinhenn's  annual 
reports  are  full  of  interesting  matter,  and  well  repay  careful 
perusal.  He  left  his  indelible  mark  upon  the  mission,  and 
raised  Bucharest  to  the  position  of  one  of  the  largest  and 
most  important  stations  of  the  Society. 

In  Chapter  XXIV.  we  left  the  Rev.  J.  O.  Lord  and  Mr.  J.  B. 
Goldberg  at  Salonica  in  the  midst  of  a  most  flourishing 
work.  The  next  year,  1850,  they  visited  Monastir  in 
Thessaly,  Larissa  and  Janissa  in  Albania,  and  Widdin  and 
Sophia  in  Bulgaria,  with  a  Jewish  population  of  some  twenty 
thousand,  and  met  with  encouraging  receptions  on  the  whole  ; 
whilst  at  Salonica  the  chief  feature  continued  to  be  the 
circulation  of  the  Scriptures. 

Lord  and  Goldberg  were  transferred  to  Constantinople  in 
185 1.  Although  the  Society  had  not  been  represented  there  for 
some  years,  the  Church  of  Scotland  had  conducted  a  mission, 
principally  among  the  Ashkenazim  ;  but  there  was  ample  room 
for  the  re-establishment  of  the  Society's  work,  which  was 
confined  to  the  Sephardim.  The  first  act  was  to  establish  a 
mission  school  at  Ortakeuy,  in  which  there  were  a  few  Jewish 
pupils.  In  1853  the  Rev.  H.  A.  Stern  succeeded  Lord,  and 
the  same  year  Dr.  M.  Leitner  was  appointed  medical  mis 
sionary,  and  opened  a  dispensary  at  Balat. 

The  circulation  of  the  Old  and  New  Testaments  and  tracts 
awakened  among  the  Jews  a  spirit  of  enquiry,  which  all  the 
hatred  of  the  Chachamim  could  not  stifle  or  destroy. 
They  published  their  cherem  against  all  who  should  dare 
to  obtain  or  read  any  Christian  publication,  but  it  proved 
altogether  in  vain.  The  books  were  still  bought,  and 
most  eagerly  read  ;  more  tracts  were  circulated  after  that 
circumstance  than  for  a  length  of  time  previously ;  and  the 
prohibition  only  had  the  effect  of  increasing  the  interest,  and 
exciting  the  curiosity  of  many  to  know  what  they  contained. 
A  colporteur  was  constantly  employed  in  distributing  Bibles 
and  tracts  in  the  Jewish  quarter,  and  many  and  touching  were 
the  conversations  which  he  had  with  the  Jews  while  pursuing 
his  labours.  Numbers  were  thus  reached  who  would  never 


1859]  SCHOOLS    AT    CONSTANTINOPLE  295 

have  come  in  the  way  of  other  opportunities.  The  Ortakeuy 
school  held  on  its  way  with  eighteen  pupils,  though  the 
number  was  increased  to  forty-seven  in  1855  ;  whilst  the 
new  school  at  Balat  had  ninety  scholars.  Other  schools 
were  opened  at  Tatavola  and  Piri-Pasha.  The  Jews  were 
anxious  to  send  their  children,  but  the  Chacham  Bashi 
threatened  banishment  or  imprisonment  to  those  who 
ventured  to  do  so.  There  were  sixteen  enquirers  in  1854, 
and  thirteen  in  1855  ;  of  these  five  were  baptized. 

Stern  was  absent  from  this  station  in  1856,  during  which 
year  he  made  his  famous  journey  to  Arabia,*  and  some 
months  of  the  following  year  were  spent  by  him  in  England. 
C.  S.  Newman,  fresh  from  the  Society's  Hebrew  College 
in  London,  was  added  to  the  staff  in  1857  ;  and  the  Rev.  J. 
Barclay,  afterward  the  third  Anglican  Bishop  in  Jerusalem, 
in  1858.  In  1859  S.  H.  Bronkhorst,  also  a  student  from 
the  College,  joined  the  mission,  only  to  leave  later  in  the 
year  for  Abyssinia  with  Stern. 


See  page  302. 


CHAPTER    XXXI. 

THE   EASTERN    MISSION    FIELD. 


Jerusalem  again — Nicolayson  and  staff — His  death  and  successor— Death  of 
Miss  Cooper— Her  Jewesses'  Institution  becomes  the  property  of  the  Society — 
Boys'  School  —  Safed  —  Daniel  obliged  to  leave  —  Smyrna  —  Bagdad— Operative 
Institution— J.  H.  Briihl  Joins  Stern— Arrival  of  Eppstein— Stern  and  Briihl  visit 
Persia— Stern's  Journey  through  Arabia. 

JERUSALEM  being  the  chief  Oriental  station  of  the 
Society,  demands  the  first  mention  in  this  chapter. 
When  this  Period  opened,  the  Rev.  John  Nicolayson 
was  still  in  charge,  though  in  the  providence  of  God  his 
ministry  was  drawing  to  a  close. 

Two  events,  each  remarkable  in  its  way,  may  be  chronicled, 
the  foundation,  in  the  winter  of  1849-50,  of  a  Society  for 
the  Literary  and  Scientific  Investigation  of  all  subjects 
connected  with  the  Holy  Land  (history,  language,  coins, 
agriculture,  natural  history,  customs,  &c.),  which  has  proved 
of  much  value.*  The  Bishop  was  the  patron,  and  James 
Finn,  British  Consul,  was  the  president,  and  the  general  body 
consisted  of  resident  and  corresponding  members.  The  other 
event  was  the  admission  to  Holy  Orders,  on  July  /th,  1850, 
of  the  Rev.  C.  L.  Lauria.  The  fact  that  he  had  been  a  rabbi 
invested  his  ordination  with  a  great  deal  of  interest.  Since 
his  conversion,  of  which  we  have  spoken  on  page  237,  he  had 
received  missionary  training  in  the  Jerusalem  College. 

The  number  of  converts  at  Jerusalem  steadily  increased 
during  this  Period. 

The  mission  staff  in  1850  consisted  of  Nicolayson  himself, 
J.  E.  Sinyanki  and  H.  C.  Reichardt,  both  of  whom  were 

*  Jewish  Intelligence,  1850,  p.  241  :     1851,  p.  76,  105. 


1850-9]  DEATH    OF    MISS     COOPER  297 

subsequently  ordained,  E.  B.  Hodges  and  D.  Daniel  • 
Conrad  Schick  and  Paul  Hershon,  at  the  House  of  Industry  ; 
besides  colporteurs  and  Scripture-readers.  In  the  hospital 
Dr.  Macgowan  had  the  assistance  of  Mr.  R.  Sandford,  who 
left  the  same  year,  and  also  of  Mr.  E.  S.  Caiman  and  Mr. 
E.  Meshullam.  During  the  Period  under  review,  the  Revs. 
H.  Crawford,  A.  J.  Behrens,  D.  Hefter  and  W.  Bailey  were 
added  to  the  mission  staff;  and  Mr.  R.  Sim,  Dr.  Simpson,  Mr. 
W.  E.  Atkinson  and  Mr.  A.  E.  Iliewitz  successively  worked 
under  Macgowan  in  the  medical  department.  The  Rev.  J.  C. 
Reichardt  had  charge  of  the  mission  for  fifteen  months  during 
a  temporary  absence  of  Nicolayson. 

The  death  on  October  6th,  1856,  of  Nicolayson,  the  first 
minister  of  Christ  Church,  in  the  fifty-third  year  of  his  age, 
after  a  residence  of  30  years  in  Palestine,  has  now  to  be 
recorded.  The  history  of  his  life  was  practically  the  history 
of  the  mission  in  Jerusalem.  He  was  buried  by  the  side  of 
Bishop  Alexander  in  the  English  cemetery,  where  were 
afterward  also  interred  the  mortal  remains  of  Bishop  Barclay, 
Dr.  Macgowan,  the  Rev.  S.  Burtchaell  and  others.  The 
epitaph  on  Nicolayson's  tomb  reads  thus  : — "  For  twenty- 
three  years  a  faithful  watchman  on  the  walls  of  Jerusalem, 
fearless  in  the  midst  of  war,  pestilence,  and  earthquake,  a 
master  in  all  the  learning  of  the  Hebrews  and  Arabs,  founder 
of  the  English  hospital,  builder  of  the  Protestant  Church  ; 
lived  beloved,  and  died  lamented,  by  Christians,  Jews,  and 
Mohammedans."  He  was  succeeded  by  the  Rev.  H. 
Crawford  as  head  of  the  mission. 

The  death  of  Miss  Cooper  in  Jerusalem,  on  November  i8th, 
1859,  removed  one  who  had  been  a  successful  leader  in 
educational  work  amongst  Jewesses.  One  great  obstacle  to 
mission  work  in  the  East,  whether  amongst  Jews  or  others, 
was  the  low  and  neglected  condition  of  the  women  ;  and 
yet,  if  any  permanent  good  was  to  be  effected,  it  could 
only  be  done  by  their  elevation.  Nothing  special  had  been 
attempted  on  behalf  of  the  Hebrew  women  of  Jerusalem 
until  Miss  Cooper,  in  1848,  founded  an  institution  for 
Jewesses  which  was  destined  to  accomplish  a  great  work,  under 


298  EASTERN    MISSION    FIELD  [1850 

both  herself  and  the  Society.  The  establishment  originally 
consisted  of  three  departments,  viz  : — i.  An  Industrial  or 
Working  School,  where  Jewish  women  were  taught  the  use 
of  the  needle,  and  paid  in  proportion  to  their  work.  2.  A 
Girls'  School,  for  the  gratuitous  education  of  daughters  of 
Hebrew  parents,  converts,  or  others,  boarded  and  clothed 
entirely  at  the  expense  of  the  institution.  3.  A  Bazaar,  for 
the  sale  of  work  done  by  the  Jewesses,  and  also  of  various 
articles  for  use  or  ornament,  contributed  by  friends  of  the 
establishment  towards  defraying  its  expenses. 

This  institution  was  transferred  by  Miss  Cooper  to  the 
Society  in  1859,  she  continuing  the  honorary  direction  as 
long  as  she  lived,  which  was  only  for  a  few  months. 

In  the  year  1858  there  was  opened  a  school  for  boys  in 
Jerusalem,  in  the  vicinity  of  Christ  Church,  in  a  building 
which  has  a  deep  interest  for  the  Society,  being  the  very 
first  property  possessed  in  the  Holy  City.  Under  its 
roof  it  was  that  Bishop  Alexander  had  held  his  first  ser 
vices,  the  "  upper  room "  serving  as  the  Society's  chapel. 
It  was  there  that  many  of  its  first  Jewish  converts  were 
baptized  by  him  ;  and  there,  too,  some  of  its  most  able 
and  devoted  missionaries  were  admitted  by  him  into  Holy 
Orders.  When  Christ  Church  was  consecrated  in  1849,  this 
house  became  the  residence  of  one  or  other  of  the  Society's 
missionaries. 

The  school  was  opened  in  the  year  1858,  under  the 
superintendence  of  the  Rev.  W.  Bailey.  He  and  Mrs. 
Bailey  devoted  themselves  to  the  teaching  of  the  boys,  the 
number  being  small  at  first. 

Before  leaving  the  Holy  Land  we  must  visit  Galilee, 
where  we  find  Mr.  D.  Daniel  at  work  at  Safed  in  1850.  His 
experience  was  of  a  varied  character.  At  its  commencement 
great  disorder  was  caused  among  the  Jews  owing  to  the  con 
fession  by  an  enquirer  of  his  belief  in  Jesus  Christ.  He  was 
exposed  to  ill-treatment  from  his  unbelieving  brethren,  and 
compelled  to  take  refuge  in  the  mission  house.  It  became 
necessary  to  appeal  to  the  British  Consul  at  Jerusalem  for 
protection,  and  through  his  personal  interference  the  tumult 


i8S9l  EARLY    EFFORTS    AT    SAFED  299 

was  for  the  time  quelled.  In  the  end,  however,  the  enquirer 
proved  unable  to  resist  the  efforts  made  by  his  family  to 
shake  his  resolution,  and  he  returned  to  the  Jews.  These 
events,  as  might  have  been  expected,  led  to  a  complete 
interruption  for  a  long  time  of  all  intercourse  between  the 
missionary  and  the  Jews  at  Safed,  who  were  strictly 
prohibited  by  their  rabbis  from  all  dealings  with  him.  In 
course  of  time  some  again  called  at  the  mission  house,  but 
only  under  pretence  of  having  business  to  transact  ;  they 
being  still  enjoined  by  their  rabbis  to  observe  absolute  silence 
and  reserve  on  matters  of  controversy  and  religious  discussion. 
Daniel's  patience  and  perseverance  were  very  severely  tried, 
and,  although  a  visit  which  Xicolayson  paid  to  this  station  in 
December  1850  greatly  cheered  him,  yet  his  health  and  that 
of  Mrs.  Daniel  having  become  greatly  impaired  by  the  trying 
nature  of  their  work,  they  retired  from  Safed  in  1852.  A 
native  assistant  still  remained  for  a  short  time,  but  the  first 
chapter  in  the  history  of  the  Safed  mission  may  be  said  to 
end  here.  Difficulties  had  proved  too  strong,  obstacles  too 
great.  The  unhealthiness  of  the  place,  owing  to  the  utter 
lack  of  sanitary  arrangements,  and  badly-built  -houses,  com 
bined  with  continual  fierce  opposition,  and  hostility  on  the 
part  of  the  Jews,  constituted  seemingly  insuperable  difficulties. 
Eight  missionaries — Behrens,  Sternchuss,  Kiel,  Lord,Tymmim, 
Cohen,  Daniel,  and  a  native  assistant — had  laboured  there, 
either  conjointly  or  successively,  and  laboured  faithfully  and 
devotedly,  but  all  were  compelled  to  leave  for  the  reasons 
mentioned.  The  station  was  left  unoccupied,  but  not  aban 
doned,  for  thirty  years,  a  fact  much  to  be  regretted,  considering 
the  really  hopeful  outlook  of  the  work,  and  that  the  Society  had 
acquired  mission  premises  in  the  town.  The  labours  of  these 
early  pioneers  were  not,  however,  thrown  away,  for  they  laid 
the  foundation  of  the  mission  which  has  been  so  successfully 
developed  at  the  present  day. 

At  Smyrna,  at  the  opening  of  this  decade,  there  was  a 
depot  for  the  sale  of  the  Holy  Scriptures  in  charge  of  "  John 
the  Evangelist."  Mr.  J.  O.  Lord  visited  Smyrna  in  1851, 


300  EASTERN    MISSION    flELD  [1850 

on  his  way  to  Constantinople,  and  spoke  to  many  Jews, 
whom  he  found  very  ignorant,  debased  and  unfriendly  to 
conversation  on  religious  subjects.  The  Rev.  J.  Nicolayson 
passed  through  Smyrna  in  March  1852,  and  in  the  same  year 
the  Rev.  P.  H.  Sternchuss  took  charge  of  the  mission,  but, 
owing  to  ill-health,  was  able  to  remain  there  only  till  1854. 
The  colporteur  stayed  on  till  1855. 

We  must  now  visit  Bagdad,  where,  in  1850  an  Operative 
Institution  for  enquiring  Jews  was  opened  through  the 
generosity  of  two  friends.  Shortly  afterward,  both  Vicars 
and  Sternchuss  resigned  through  ill-health.  The  former 
did  not  live  to  see  home  again,  but  died  at  Marseilles,  on 
August  i/th,  1850,  and  Stern  was  thus  left  to  cope  alone  with 
the  duties.  In  the  same  month,  a  Jewish  doctor  was  baptized 
at  Bagdad,  an  incident  which  produced  a  severe  anathema 
from  the  rabbis  against  all  who  should  have  any  intercourse 
with  the  missionary.  "  In  order  to  make  the  interdict  more 
impressive,"  wrote  Stern,  "  the  horn  was  blown,  and  all  the 
books  of  the  law  unrolled."  This  they  repeated  several  days. 
Jews,  in  large  numbers,  however,  began  to  call  at  the  depot 
which  Stern  opened  ;  and  he  affirmed  that  there  were  many 
who  had  learned  the  truth  from  reading  the  New  Testament. 
In  the  spring  of  1851  another  baptism  was  recorded. 

Meanwhile  Stern  was  struggling  on  single-handed,  and  over 
whelmed  with  the  work,  but  undeterred  by  the  obstacles  which 
beset  him  on  every  side.  He  could  not,  however,  forbear  a 
cry  for  an  efficient  assistant,  and  Mr.  J.  H.  Briihl  joining  him 
toward  the  end  of  June  1851,  the  two  missionaries  continued 
by  every  means  in  their  power,  by  instruction  of  enquirers, 
circulation  of  Bibles  and  tracts,  preaching,  teaching,  and 
other  means,  to  advance  the  kingdom  of  God  in  Bagdad 
and  also  in  Persia.  Another  baptism  was  chronicled  in 
the  spring  of  1853.  There  was  reason  to  believe  that 
many  a  ray  of  sunshine  had  broken  through  the  thick 
darkness  which  had  so  long  overspread  these  eastern  regions. 
Numerous  were  the  openings.  Much  occurred  to  cheer 
the  hearts  of  the  toilers.  All  classes  of  Jews,  from  rabbis 


1859]  STERN     VISITS    PERSIA  301 

down  to  artizans,  were  ready  to  listen  to  their  message, 
and  yet  there  was  much  and  determined  opposition.  Briihl, 
who  had  received  ordination  at  Jerusalem  in  May  1853,  now 
took  charge  of  the  mission  on  the  transference  of  Stern  to 
Constantinople.  Passing  over  the  events  of  the  next  three 
years,  the  mission  was  strengthened  in  1857  by  the  accession 
of  J.  M.  Eppstein  and  Dubensky,  whom  Briihl,  who  had 
come  home  for  priest's  orders,  took  out  with  him. 

Their  arrival  was  auspiciously  signalized  by  the  acquisition 
of  a  mission  chapel,  in  which  English,  Arabic,  and  Hebrew 
services  were  held  ;  and,  by  means  of  a  printing  press,  the 
attention  of  Jews  was  drawn  to  the  mission.  The  strengthen 
ing  of  the  staff  made  it  possible  to  institute  a  system  of 
visitation  amongst  the  Jews,  as  well  as  to  devote  more  time 
to  their  reception  at  the  mission  house.  Day  and  Sunday 
schools  were  also  opened.  In  one  year  1,200  Old  Testaments, 
or  portions,  and  750  New  Testaments  were  distributed 
amongst  the  Jews.  The  baptism,  in  1858,  of  an  enquirer, 
subjected  him  to  severest  persecution.  Upon  Briihl  one  day 
remarking  to  a  rabbi  that  he  believed  there  were  as  many  as 
twenty  secret  believers  in  Bagdad,  the  rabbi  replied,  "  Say 
five  times  as  many,  and  you  will  be  quite  correct." 

Turning  to  Persia,  we  find  Stern,  at  the  opening  of  this 
Period,  making  a  missionary  tour  through  the  whole  of  the 
province  of  Azarbijan,  the  eastern  portion  of  Kurdistan  ;  and, 
in  1852,  visiting  Kermanshah  (twice),  Hamadan  (twice),  Teh 
ran,  Balfroosh,  Demavend,  and  other  towns  in  the  province  of 
Mazanderan. 

When  he  arrived  at  Hamadan  the  first  time,  Stern  went 
straight  to  the  house  of  the  chief  rabbi,  Chacham  Eliyahu, 
with  whom  he  had  much  religious  intercourse  during  his  stay, 
as  well  as  with  other  Jews,  leaving  them  a  New  Testament,  and 
other  books,  and  tracts.  When  Stern  returned  to  Hamadan, 
Chacham  Eliyahu  gave  him  a  most  cordial  welcome.  Stern  said: 

I  spent  the  greater  part  of  my  time  in  the  mullah's  house,  and  saw  several 
individuals  who  had  heard  the  preached  Gospel,  and  had  read  the  books  I  gave 
them,  not  without  benefit  to  their  souls. 


302  EASTERN    MISSION    FIELD  [1850 

Briihl  also  visited  Hamadan,_  where  he  distributed  600 
New  Testaments. 

Persia  altogether  proved  a  most  encouraging  field  for  labour, 
and  the  Jewish  population  manifested  the  greatest  anxiety  to 
obtain  the  books  of  the  Society.  Day  after  day,  the  houses 
of  the  missionaries  were  filled  to  overflowing  with  Jews  of  all 
ages,  ranks,  and  station,  eager  to  enter  into  discussions  on  the 
subject  of  Christianity.  Their  minds  were  described  as  in  a 
state  of  agitation,  partly  enlightened,  partly  convinced,  partly 
believing.  Thus  was  the  seed  sown. 

In  1859  Eppstein  was  admitted  to  deacon's  orders  by 
Bishop  Gobat,  at  Jerusalem,  and  visited  Mosul  and  other 
places  on  his  journey.  In  the  same  year  missionary  litera 
ture  was  largely  circulated,  and  there  was  not  a  Jewish  house 
in  Bagdad  where  the  Scriptures  were  not  to  be  found. 

In  order  to  escape  persecution  an  enquirer  left  for  Bombay 
to  be  baptized  there.  For  the  same  reason  there  was  opened 
a  Home  for  Enquirers,  in  which  there  were  usually  five  or  six 
Jews  at  a  time. 

Owing  to  the  anarchy  then  prevailing,  it  was  not  safe 
to  remain  in  Persia  for  long,  so  a  return  was  made  to 
Bagdad. 

We  must  now  leave  Asia  on  our  way  to  Africa,  and  visit, 
for  a  short  time,  that  great  country  that  lies  between  the  two 
continents.  We  have  given  in  Chapter  XIX.  a  description  of 
Dr.  Wolff's  journey  in  Arabia.  Twenty  years  afterward  it 
was  visited  by  Stern,  who  left  Constantinople  on  July  I2th, 
1856,  and  in  due  course  arrived  at  Hodeida,  a  port  on  the 
Red  Sea,  from  which  he  was  to  penetrate  into  the  interior  of 
the  country.  Before  his  departure  for  Sanaa  his  friends  at 
Hodeida  gave  him  a  letter  of  recommendation,  in  which  they 
called  him  "Dervish  Abdallah,"  the  latter  word  signifying  "The 
servant  of  God."  Stern  took  these  precautions  for  his  safety  : 

I  had  to  adopt  the  native  dress,  and  also  to  shave  my  beard,  head  and 
moustaches,  a  /'  Arabe  ;  and  the  metamorphosis  was  so  complete,  that  persons, 
with  whom  I  had  become  intimate,  doubted  my  identity. 

We  can   give  only  the  barest  outlines  of  this  wonderful 


1859]  STERNS   JOURNEY    THROUGH    ARABIA  303 

journey,  which  was  fully  narrated  at  the  time  in  the  Society's 
magazine.* 

The  first  Jewish  community  which  Stern  reached,  was  that 
of  Safon,  a  beautiful  town,  situated  on  one  of  the  projecting 
limbs  of  Mount  Harass,  where  he  got  a  hearty  welcome. 
The  report  that  a  man  had  arrived  who  spoke  Hebrew,  and 
yet  was  no  Jew,  dressed  like  a  Mohammedan,  and  yet 
despised  the  Koran,  caused  a  general  sensation,  and  young 
and  old,  women  and  children,  flocked  to  the  house  to  see 
him,  anxious  to  know  the  land  of  his  birth,  age,  creed, 
family,  parentage,  &c.  The  object  of  his  journey,  more  than 
anything  else,  excited  their  incredulity.  He  read  the  New 
Testament  and  discoursed  with  them  till  midnight. 

At  Sachara,  a  little  town  divided  into  two  separate  villages, 
Jewish  and  Mohammedan,  Stern  addressed  a  number  of  Jews 
at  the  house  of  the  chief  of  the  synagogue  ;  at  Menakha  also, 
he  held  a  discussion  with  several  Jews.  At  Uhr  he  held 
lengthened  conversations  with  many  who  had  been  attracted 
by  the  news  rapidly  circulated  through  the  adjacent  villages, 
that  a  friend  of  their  nation  had  come  to  visit  them. 

At  Sanaa  the  room  was  crowded  with  Jews  who  had  come 
to  see  him.  He  says  : 

It  was  an  affecting  sight  to  see  a  multitude  of  men,  many  of  whom  had  already 
reached  the  verge  of  life,  gathered  round  the  missionary,  and  receiving  from  his 
lips  an  account  of  that  Saviour,  to  whose  claims  prejudice  and  ignorance  had  so 
long  blinded  them I  am  convinced,  if  the  dread  of  their  Mohammedan  task 
masters  had  not,  like  a  menacing  spectre,  floated  before  their  minds,  not  one  among 
my  audience  would  have  left  the  room  without  avowing  his  faith  in  the  crucified 
Redeemer.  As  it  was,  two  remained,  and  these,  with  tears  streaming  down  their 
brown,  wan  cheeks,  pressed  the  New  Testament  to  their  quivering  lips,  and  in 
accents  of  intense  earnestness  ejaculated,  "Jesus,  thou  gracious  Redeemer  of  souls, 
pity  our  ignorance,  and  forgive  our  sins  ! '' 

Stern  preached  in  a  synagogue  one  Sabbath,  when  he  had 
an  audience  of  more  than  500.  Altogether  he  spent  twelve 
days  in  the  city  : 

During  the  whole  of  that  time,  with  the  exception  of  a  few  hours'  rest  by  night, 
every  minute  was  occupied  in  preaching  the  Gospel  to  Jew  and  Mohammedan. 
Among  the  former,  besides  the  two  converts  already  adverted  to,  there  were 

*  Jewish  Intelligence,  1857,  pp.  113,  138. 


304  EASTERN    MISSION    FIELD  [1850-9 

several  more  who  felt  the  converting  power  of  the  Gospel,  and  even  desired  to  be 

baptized,  a  request  with  which  their  peculiar  position  forbade  me  to  comply 

Gladly,  indeed,  would  I  have  prolonged  my  stay but  the  public  clamour  against 

me  began  to  be  too  loud  and  vehement  to  resist  it  much  longer. 

The  Jews  were  deeply  affected  when  they  heard  that  I  was  decided  on  leaving, 
and  group  after  group  flocked  into  my  room  to  give  me  the  parting  blessing. 
There  was  a  tone  of  solemn  earnestness  in  these  meetings — an  unconscious  expres 
sion  of  the  soul's  innermost  feeling  ;  and  that  last  day  in  Sanaa,  when  old  and  young, 
the  man  already  advanced  in  the  chilly  vale  of  years,  and  the  rabbi  venerable  for 
his  learning,  pressed  forward  to  give  me  the  final  embrace,  or  to  imprint  the  kiss 
of  affectionate  remembrance  on  my  hand — that  last  day,  I  can  truly  say,  I  shall  ever 
consider  as  the  happiest  day  of  my  life — the  happiest  of  my  missionary  career. 

Stern  arrived  safely  at  Constantinople  on  January  ist,  1857, 
after  his  "  great  achievement,"  as  the  Committee  called  it  in 
the  report  for  that  year.  They  added  : 

We  may  well  feel  that  if  that  had  been  the  only  effort  of  this  year,  our  Society 
would  have  been  the  means  of  accomplishing  an  object  worth  its  existence. 


CHAPTER  XXXII. 

THE  SOUTHERN  SHORES  OF  THE  MEDITERRANEAN. 


Lauria  and  Reichardt  at  Cairo  — Page  at  Tunis  —  Markheim  at  Oran— His 
successful  missionary  journeys  in  Algeria— Ginsburg  at  Constantine — Markheim 
in  Morocco. 

IN  Africa  we  first  visit  Egypt,  to  learn  what  the  Society 
was  doing  there  during  this  decade.  With  a  view  to 
rendering  the  mission  at  Cairo  more  efficient  a  school 
was  opened  in  the  autumn  of  1850.  Within  a  fortnight 
eight  scholars  were  in  attendance.  The  chief  rabbi,  in 
alarm,  preached  against  the  school,  urging  his  congregation 
to  "  put  away  the  strange  gods  among  you,"  ?>.,  the  Christians  ; 
to  burn  their  books,  to  attend  the  synagogue,  and  to  send 
their  children  to  Jewish  schools.  This  did  no  harm.  The 
school  prospered,  and  was,  directly  and  indirectly,  a  benefit  to 
the  mission.  On  Saturdays,  Mr.  Lauria's  house  was  "  full  of 
Jews,"  who  came  to  see  the  school,  which  was  thus  the  means 
of  bringing  them  into  contact  with  Christianity.  Jewish  op 
position  was  again  renewed,  and  with  similar  results.  In  1853 
twenty-four  boys  were  being  educated,  many  of  whom  attended 
the  church  services.  The  fruits  of  steady  perseverance  in 
the  work  were  appearing.  In  1851  an  enquirer  was  baptized 
with  his  three  children,  and  another  later  on  in  the  same 
year,  whilst  eleven  Jews  were  under  instruction. 

Lauria  was  the  means  of  sending  many  Bibles,  Penta- 
teuchs,  Psalters,  New  Testaments,  several  hundred  copies  of 
St.  Matthew's  Gospel,  and  tracts  innumerable,  to  the  Jews 
in  the  Yemen.  Some  Jews  from  that  district  who  called  upon 
him  in  Cairo,  where  they  heard  the  Gospel,  asked  that 
a  large  supply  might  be  sent  to  Arabia.  Unfortunately 
Lauria's  health  gave  way,  and  he  had  to  leave  this  interesting 
sphere  of  work  in  1855.  The  same  year  the  Rev.  H.  C. 

X 


306  SOUTHERN    SHORES    OF    MEDITERRANEAN         [1850 

Reichardt  succeeded  to  the  charge,  and  experienced  much 
encouragement  in  his  work  generally,  being  able  to  occupy  a 
dwelling  in  the  Jewish  quarter.  He  found  but  few  Jewish 
houses  without  a  copy  of  the  Scriptures,  which  had  been  very 
largely  circulated  during  past  years.  The  greatest  success 
was  apparent  in  the  school.  In  1855  as  many  as  95  boys 
received  instruction.  The  next  year  a  school  for  girls  was 
opened,  which  had  40  regular  pupils.  Reichardt  was  ordained 
deacon  at  Jerusalem  in  1857,  and  priest  in  the  following 
year.  The  mission  was  strengthened  by  the  appointment  in 
1857  of  an  assistant,  Mr.  Greiver.  A  Bible  depot  was  opened 
in  1859.  As  many  as  fifty  Jews  were  present  at  one  time, 
indeed  the  depot  was  often  so  full  that  there  was  no  room  to 
move,  whilst  others  were  pressing  and  pushing  at  the  door  and 
window,  eager  to  hear  and  take  part  in  the  conversation.  A 
striking  feature  in  this  connexion  was  the  sale  of  several 
hundred  Bibles  to  a  Jew  at  Aden,  for  circulation  in  Arabia. 

Tunis  had  been  vacant  for  some  years  when  E.  A.  Page, 
who  had  been  trained  in  the  Hebrew  Missionary  College,  was 
sent  out  in  1853.  He  was  joined,  for  a  time,  by  H.  A. 
Markheim,  from  Gran.  The  latter's  presence  was  helpful,  and 
his  opinion  of  the  prospects  of  the  mission  was  most  encourag 
ing.  Embracing  a  very  large  field  of  labour,  and  carried  on 
amidst  a  vast  amount  of  superstition  and  ignorance,  it  was  not 
a  likely  soil  from  which  to  expect  many  enquirers  or  converts. 
Nevertheless,  the  growing  interest  evinced  by  the  Jews  toward 
Christianity,  and  their  increased  confidence  in  the  missionary 
as  displayed  in  a  variety  of  instances,  proved  that  their 
feelings  were  undergoing  a  very  remarkable  change.  In  1855 
Page  established  a  mission  school,  into  which  14  pupils  were 
admitted  during  the  first  fortnight.  The  numbers  largely 
increased,  though  the  attendance  somewhat  fluctuated. 

But,  alas !  just  when  the  mission  seemed  to  be  well 
established  and  the  work  prospering,  the  zealous  labourer  fell  a 
victim  to  cholera  in  1856.  He  was  a  devoted  missionary, 
well  qualified  for  his  important  post,  and  of  matured  Christian 
experience  and  conduct,  and  his  brief  ministry  of  three  years 


1859]  MARKHEIM    AT    OR  AN  307 

was    assuredly   not    in    vain.     After   his    death    the   station 
was  not  again  filled  during  this  Period. 

Passing  along  the  coast  to  Algiers,  we  come  to  Oran, 
which  was  occupied,  as  we  have  seen,  for  a  short  time  in  1845. 
Difficulties  then  were  quite  insurmountable.  Four  years  later 
all  this  was  changed  ;  for  in  1850,  when  H.  A.  Markheim 
went  out,  the  aspect  of  the  work  was  very  cheering 
especially  in  regard  to  the  demand  for  the  Holy  Scriptures. 
There  were  days  when  the  Jews  flocked  to  the  missionary's 
house  in  such  multitudes  that  it  was  impossible  for  one 
person  to  attend  to  them  all.  At  other  times  the  enemies 
of  the  work  stirred  up  opposition.  That  this  did  not  prove 
to  be  of  a  serious  nature,  was  mainly  owing  to  the  friendly 
offices  of  the  British  Consul.  It  was  hoped  that  the  mission 
was  firmly  established.  The  chief  rabbi,  under  the  direction 
of  the  government,  made  proclamation  in  the  synagogue  that 
no  Jew  should  dare  to  use  offensive  language,  or  otherwise 
molest  the  missionary,  on  pain  of  severe  punishment.  In 
consequence,  he  found  yet  greater  facilities  for  preaching  the 
Gospel.  '  The  applications  for  Scriptures  were  not  less 
numerous  after  the  chief  rabbi,  in  his  warning,  had  advertised 
them  for  sale  by  designating  Markheim  as  "  the  one  who 
brought  out  Bibles  from  London  ;  "  and  New  Testaments 
and  tracts  were  also  freely  circulated. 

Markheim  in  the  spring  of  1852  made  a  missionary 
journey  to  the  south-west  of  Oran,  visiting  the  interesting 
town  of  Tlemcen,  which  then  had  a  Jewish  population  of 
4,000,  with  eight  synagogues.  He  there  met  Paul  Lichten- 
stein,  a  descendant  in  the  sixth  generation  of  one  Aaron, 
a  Christian  Israelite,  the  son  of  a  rabbi,  who  was  baptized  at 
Hamburg  about  200  years  previously.  Paul  Lichtenstein,  to 
whom  Markheim  had  consigned  a  case  of  Scriptures,  helped 
him  in  his  work.  In  less  than  an  hour  50  Bibles  were  sold, 
and  a  considerable  number  of  New  Testaments  distributed. 
Thereupon  the  chief  rabbi  prohibited  the  retention  of  the 
books.  "  I  therefore  went  to  see  him,"  wrote  Markheim, 
"  and  to  my  very  great  astonishment  he  gave  me  a  friendly 

X  2 


308  SOUTHERN    SHORES    OF    MEDITERRANEAN          [1850 

reception,  and  on  hearing  that  the  books  came  from  England, 
and  that  they  were  sent  by  pious  English  Christians  to  them, 
he  at  once  said  :  '  Since  they  come  from  that  just  land,  let 
every  son  of  Israel  buy  them.'  " 

Day  after  day  Markheim  was  able  to  preach  to  a  large 
number  of  his  benighted  brethren  in  this  remote  region  of 
North  Africa.  Two  and  a  half  years  later,  in  1854,  he  again 
visited  this  district,  calling  at  Jamma,  Ghazoat,  Tlemcen, 
Sidi-Bel-Abes,  Mascara  and  Mostaganem.  At  Tlemcen  the 
Jews  visited  him  in  great  numbers,  again  purchasing  copies 
of  the  Scriptures.  The  New  Testaments,  sold  during  his 
previous  visit,  had  evidently  been  well  read. 

We  have  seen  above  that  Markheim  visited  Tunis  in  1853. 
On  his  way  back  to  Algeria,  he  stayed  at  many  places  in 
Tunisia,  where  Jews  resided.  At  Bona  he  called  on  some  of  its 
500  Jews,  and  preached  in  their  synagogue.  At  Philippeville 
he  sold  a  considerable  number  of  Scriptures  amongst  the  150 
Jews  living  there.  At  Constantine  he  had  wonderful  times 
amongst  its  10,000  Jewish  residents.  His  preaching  outside 
one  of  the  synagogues  advertised  his  presence  in  their  midst. 
The  next  day  but  one,  a  body  of  fifty  Jews  called  upon  him, 
their  numbers  being  afterward  swelled  so  greatly,  that  the 
street,  in  which  his  lodging  was  situated,  was  completely 
blocked  up.  He  accompanied  the  crowd  back  to  their 
quarter,  where  he  had  an  extensive  sale  of  Scriptures.  Every 
day  of  his  visit  was  spent  in  an  equally  useful  manner.  In 
one  day  he  spoke  to  no  less  than  300  Jews,  and  had  not  "  a 
single  leaf  remaining."  Two  visits  to  synagogues  were 
utilised  for  discussions  with  the  worshippers.  No  wonder 
that  he  reported  that  Constantine  offered  "  an  ample  and 
large  field  of  missionary  work."  Batua,  Stora,  Bougie,  and 
Algiers  were  also  visited. 

After  this  extensive  journey  along  a  large  portion  of  the 
north  coast  of  Africa,  during  which  he  circulated  2,000 
volumes  of  the  Holy  Scriptures,  and  proclaimed  the  Gospel 
to  1 50,000  Jews,  Markheim  was  transferred  to  Tangier,  from 
which  Algiers,  Blidah,  Medeah,  Miliana,  Bougie,  Philippeville, 
and  Constantine  were  visited  in  the  winter  of  1854,  with 


1859]  MARKHEIM    IN    MOROCCO  309 

equally  gratifying  results.  In  1855  Markheim  was  transferred 
to  Paris,  and  his  place  in  North  Africa  was  supplied  by 
E.  R.  Hodges,  who  was  stationed  at  Bona  in  1856,  though 
only  for  a  short  time,  as  his  health  gave  way,  and  he 
was  obliged  to  return  home.  In  the  autumn  of  1855  he 
and  the  Rev.  E.  A.  Page  made  a  visit  to  Constantine,  to 
which  place  J.  B.  Ginsburg  (afterward  the  Rev.  J.  B.  Crighton- 
Ginsburg)  was  appointed  in  1857.  1°  looking  over  the 
review  of  his  first  year's  work,  we  find  that  Ginsburg  delivered 
his  message  to  hundreds  of  Jews  in  Constantine,  and  in  the 
fourteen  towns  and  villages  which  he  visited.  Rabbis,  rich 
and  poor,  and  Jews  of  all  ages  and  both  sexes,  thronged  his 
house  at  all  times.  Twenty-five  received  regular  instruction. 
The  circulation  of  Bibles  was  large.  His  experience  led  him 
to  say,  "  I  have  great  hope  for  the  African  Jews,  yet  to  see 
that  hope  realized  much  time  is  required." 

Passing  still  further  west  to  Morocco,  we  find  Markheim, 
who  was  a  great  traveller,  making  a  very  interesting  and  pro 
fitable  journey  through  the  country  in  1852,  visiting  Mogador, 
Tangier,  Saffee,  Mazagan,  Azmoor,  Casablanca,  Rabat,  Sallee, 
Larache,  Arzele,  and  other  places.  He  was  brought  into 
contact  with  large  numbers  of  Jews,  and  had  continuous 
opportunities  of  proclaiming  the  Gospel  message.  The  state 
of  the  Jews  in  the  empire  of  Morocco  was,  as  it  still  is, 
deplorable  in  the  extreme.  They  suffered  severely  from  a  host 
of  bodily  sicknesses,  without  the  means  of  obtaining  medical 
advice,  and,  living  in  the  most  unwholesome  parts  of  the 
various  towns,  surrounded  by  a  noxious  atmosphere,  thousands 
annually  sank  down  into  an  untimely  grave.  At  Mogador 
there  was  not  one  amongst  the  10,000  inhabitants  who  could 
prescribe  any  remedy  for  the  various  diseases  which  prevailed 
from  time  to  time.  They  were  left  to  pine  away  under 
sickness,  or  to  nature's  cure  alone. 

Cruel  oppression  and  degradation  were  also  the  lot  of  the 
outcast  Jew.  Yet,  wonderful  to  relate,  Markheim  found  very 
many  facilities  for  the  distribution  of  the  Word  of  God,  and 
the  Jews  bought  it  whole  or  in  part,  with  great  eagerness. 


310  SOUTHERN    SHORES    OF    MEDITERRANEAN         [1850-9 

Old  and  New  Testaments,  the  Old  Paths,  the  Pilgrim's 
Progress,  and  various  tracts,  met  with  purchasers,  and  went 
forth  as  messengers  of  mercy  amongst  the  ancient  people  of 
God. 

Markheim  was  stationed  at  Tangier  during  the  years 
1852-4.  In  the  last-mentioned  year  he  again  made  extensive 
journeys  from  west  to  east,  and  distributed  1,600  copies  of  the 
Bible  and  800  tracts,  which  were  received  writh  the  most  lively 
demonstrations  of  joy  and  gratitude.  Many  of  the  Jews 
seemed  scarcely  able  to  express  their  delight  at  becoming 
the  possessors  of  a  treasure  so  long  coveted. 


CHAPTER    XXXIII. 

THE    JUBILEE. 


Preliminary  announcements— Celebrations  In  London— Great  Commemoration 
Meeting— Bishop  of  Carlisle  on  the  principles  of  the  Society— Its  open  constitution- 
Dallas— T.  R.  Birks — Edward  Hoare — Jubilee  Sermon  by  Dr.  Marsh— Celebrations 
in  the  Provinces  —Closing  Meeting— Jubilee  Funds— Receipts  and  disposal— Special 
publications. 

THE  celebration  of  the  Jubilee  aroused  great  expecta 
tions,  as  may  be  seen  from  the  first  allusion  to  this 
important  epoch  in  the  existence  of  the  Society  in 
the  last  sentence  of  the  Annual  Report  presented  in   1857, 
wherein  the  Committee  say  : 

We  have  to  ask  all  our  friends  that  the  Coming  Jubilee  may  be  crowned  with 
a  rich  blessing,  and  greatly  advance  that  work  in  which  we  are  interested,  of 
gathering  unto  Christ  the  Jewish  remnant  according  to  the  election  of  grace. 
Thus  shall  we  prepare  the  way  for  the  full  salvation  of  Israel,  and  for  Messiah's 
glory  throughout  the  whole  earth. 

The  "coming  Jubilee"  formed  one  of  the  leading  topics 
of  the  speeches  that  followed,  the  second  resolution  especially 
calling  upon  the  Society  to  review  the  mercies  of  the  last  fifty 
years.  The  Revs.  S.  Minton  and  W.  R.  Fremantle  handled 
the  subject  most  appropriately,  the  latter  saying : 

I  think  the  history  of  the  Jubilees  of  our  Christian  and  missionary  associations 
in  this  country  would  rather  lead  us  to  suppose  that  the  Gentile  is  the  elder  brother, 
and  the  Jew  the  younger  brother,  for  they  have  had  their  jubilees — they  are  fifty 
years  old — but  the  Jew  is  only  just  coming  to  that  age.  If  so,  let  the  younger 
brother  have  the  best  jubilee.  Our  elder  brothers  among  the  Gentiles  have 
learnt  from  the  Jew  that  there  is  such  a  thing  as  a  jubilee,  for  without  the  Jews 
they  would  have  known  nothing  about  it ;  but  having  found  out  that  there  is  a 
jubilee,  let  the  Jew  have  his  jubilee,  and  let  that  jubilee  be  the  most  conspicuous, 
and  the  most  interesting  and  the  most  edifying  of  all. 

In  reference  to  these  words,  an  editorial  in  the  succeeding 
magazine  (July  1857)  expressed  the  hope  that  the  "younger 
brother's  "  portion  might  be,  in  its  relation  to  other  societies, 


312  THE  JUBILEE  [1850 

"  a  Benjamin's  mess,  five  times  as  much  as  any  of  theirs," 
which  was  to  be  effected,  as  subsequently  explained  in  the 
September  number,  by  a  Jubilee  Fund,  of  which  more  will  be 
said  later.  At  the  Committee  meeting  in  October  detailed 
arrangements  were  made  for  the  coming  celebrations.  The 
Rev.  A.  A.  Isaacs,  association  secretary  for  the  North  of 
London  district,  was  appointed  "  Jubilee  Secretary,"  his  former 
duties  being  undertaken  by  the  Rev.  T.  D.  Halsted,  Principal 
of  the  Missionary  College. 

The  Society  entered  upon  its  fiftieth  year  on  February  I5th, 
1858,  and  on  that  day  the  proceedings  of  the  celebration  in 
London  commenced.  About  100  of  the  official  friends  of 
the  Society,  from  different  parts  of  the  country,  breakfasted 
together  at  eleven  o'clock  in  the  Freemasons'  Tavern.  At 
twelve  o'clock  they  adjourned  to  the  Great  Hall,  when  the 
Chair  was  taken  by  Mr.  J.  M.  Strachan,  Vice-President.  A 
large  number  of  other  clergy  joined  those  already  assembled 
there.  The  Secretary,  the  Rev.  C.  J.  Goodhart,  read  an 
address  to  the  Committee  on  the  occasion  of  the  Jubilee  from 
the  Westphalian  Jews'  Society.  Letters  were  read  from  Canon 
Carus,  the  friend  and  fellow-worker  with  Simeon  in  the  cause, 
and  from  others  of  the  first  members  of  the  Society  who  were 
prevented  by  age  or  other  reasons  from  being  present.  The 
aged  Dr.  Steinkopff,  formerly  minister  of  the  Lutheran  Savoy 
Chapel,  and  one  of  the  leading  foreign  Protestants  of  London, 
who  had  shewn  much  interest  in  the  Society's  work  on  the 
Continent,  also  sent  a  letter  of  apology.  An  address  from 
thirteen  Christian  Israelites  at  Smyrna,  forwarded  by  the  Rev. 
Abraham  Ben  Oliel,  was  likewise  read.  Captain  Layard  next 
read  the  original  minute,  passed  on  February  I5th,  1809,  at  the 
meeting  held  at  Artillery  Street  Chapel,  for  the  formation  of 
the  Society.*  The  meeting  was  then  addressed  by  W.  Leach, 
the  oldest  member  of  the  Committee,  the  Revs.  A.  M.  Myers, 
Ridley  H.  Herschell,  W.  R.  Fremantle,  E.  Hoare,  Dr. 
Ewald,  and  A.  S.  Thelwall.  Fremantle  in  his  remarks  pointed 
out  that  the  platform  had  been,  undesignedly,  so  arranged 

*  See  page  34. 


1859]  GREAT    COMMEMORATION    MEETING  313 

that  it  was  immediately  under  the  portrait  of  the  Society's 
first  patron,  the  Duke  of  Kent.  Hoare  said  that  the  Jubilee 
seemed  ill-timed,  insomuch  that,  if  our  fathers  had  followed 
the  Scriptural  rule  in  their  efforts,  the  Jubilee  of  the  Society 
would  have  preceded,  and  not  have  followed,  those  of  Gentile 
societies.  This  most  interesting  and  solemnizing  re-union 
was  terminated  with  prayer  by  the  Rev.  T.  Nolan. 

The  great  Commemoration  Meeting  was  held  on  Tuesday, 
February  i6th,  in  Exeter  Hall,  and  hearty  interest  was 
manifested  in  the  proceedings.  The  children  of  the  Society's 
schools  in  Palestine  Place  were,  as  at  the  annual  meetings, 
ranged  on  the  upper  portion  of  the  platform,  and  sang  a 
number  of  sacred  pieces.  The  Chair  was  taken  at  eleven 
o'clock  by  the  President,  the  Earl  of  Shaftesbury.  On  the 
platform  were  : — The  Bishop  of  Carlisle  (Montagu  Villiers), 
the  Bishop  of  Ripon  (Bickersteth),  the  Hon.  and  Rev.  L. 
Barrington,  Archdeacon  Davis,  and  nearly  all  the  well-known 
leading  supporters  of  the  Society  in  London. 

The  meeting  was  opened  with  prayer  by  the  Bishop  of 
Ripon.  After  a  letter  had  been  read  from  the  Bishop  of 
London  (Tait),  regretting  his  unavoidable  absence,  Lord 
Shaftesbury  expressed  his  regret  that  owing  to  indisposition 
he  could  speak  only  a  few  words.  He  said  : 

I  might  have  wished  to  stay  away,  but  the  occasion  was  too  important  for  that. 
I  was  afraid  lest  any  one  should  think  that  I  had  lost  any  portion  of  the  zeal 
which  I  had  felt  for  this  great  and  blessed  cause  of  our  Lord  and  Saviour.  Far 
from  it.  The  more  I  see,  and  the  older  I  grow,  and  the  more  I  reflect,  the  more 
deeply  am  I  convinced  that  we  ought  to  bless  God  for  this  distinguishing  feature 
of  the  times,  the  most  conservative  agency  of  the  day  in  which  we  live. 

The  Secretary  (Goodhart)  then  read  the  Jubilee  Report, 
which  was  practically  a  brief  historical  sketch  of  the  rise, 
progress  and  present  operations  of  the  Society,  although  it 
unaccountably  omitted  to  give  essential  statistics,  namely, 
that,  after  forty-eight  years  of  work,  the  Society  had  32 
stations,  104  agents,  20  schools,  and  an  income  of  ^"32,571.* 

The  Bishop  of  Carlisle  moved  the  first  resolution,  which 

*  Annual  Report  for  1856-7,  which  had  been  presented  at  the  Annual 
Meeting  on  May  8th,  1857. 


314  THE  JUBILEE  [1850 

expressed  the  thankfulness  of  the  meeting  for  the  founding 
of  the  Society,  its  preservation  amid  great  and  continued 
difficulties,  and  its  manifest  and  large  success.  The  Bishop 
rejoiced  to  think  that  the  Society  was  a  Church  of  England 
Society,  and  at  the  same  time  in  good  hands.  He  said  : 

I  may  venture  to  say  that  those  who  are  now  advocating  the  cause  of  this 
Society,  and  those  to  whose  hands  its  management  is  now  confided,  will  ever  be 
animated  by  the  same  principles  as  those  who  have  gone  before  them,  that  they 
will  ever  be  actuated  by  a  determination  that,  in  the  selection  of  those  whom  they 
send  forth,  and  in  all  the  regulations  which  they  make  for  carrying  on  the  work, 
they  will  keep  in  view  the  grand  Evangelical  doctrines  which  are  all  founded  on 
"  Jesus  Christ,  the  same  yesterday,  to-day,  and  for  ever."  And  inasmuch,  my 
friends,  as  your  Committee  are  determined  to  build  entirely  on  that  one 
foundation,  I  have  no  fear  that  the  work  which  God  has  begun,  will  ever  be 
forsaken  by  its  great  Author.  I  believe  that  He  will  prosper  His  own  handiwork  ; 
and,  though  assuredly  none  present  will  ever  live  to  see  another  jubilee  on  earth, 
yet  I  do  believe  there  will  be  another  jubilee  seen  in  Heaven,  when  those  who 
have  been  converted  through  the  instrumentality  of  this  Society,  and  many  more 
who  shall  be  led  to  follow  the  Lord  by  His  own  miraculous  agency,  in  the  great 
day  of  His  appearing,  will  together  with  ourselves  sit  down  at  the  marriage- 
supper  of  the  Lamb. 

We,  too,  may  venture  to  say,  after  the  lapse  of  fifty  years, 
that  the  good  Bishop's  confidence  was  not  misplaced.  The 
Society  has  ever  been  conducted  on  the  same  principles.  By 
its  constitution  and  the  letter  of  its  laws,  it  is  simply  a  Church 
of  England  Society  without  any  qualification  whatever,  except 
that  of  subscription,  and  its  members  may  belong  to  any 
"party"  or  section  of  the  same.  But  by  tradition,  the  Society 
is  Evangelical,  and,  as  a  matter  of  fact,  as  the  contribution 
lists  testify,  the  majority  of  its  members,  both  leaders  and 
rank  and  file,  have  been  numbered  amongst  that  school  of 
thought  in  the  Church.  Though  the  Society  has  this  "  open 
constitution,"  which  is  the  description  Mr.  Stock  gives*  of  the 
like  composition  of  the  C.M.S.,  no  attempt  has  ever,  to  their 
honour  be  it  said,  been  made  by  men  of  other  parties  to 
capture  the  Society,-  or  to  modify  its  principles  and  methods 
of  work  in  any  way  whatever. 

Alexander  Dallas,  founder  of  the  Irish  Church  Missions, 
in  seconding  the  resolution,  made  a  most  excellent  speech, 

*  History  of  the  C.  M.  S.,    vol.  i.,    109. 


1859]  JUBILEE    SERMON  BY  DR.    MARSH  315 

which  must,  however,  have  been  eclipsed  by  that  of  Professor 
T.  R.  Birks  which  followed.  Starting  off  with  the  remark 
that  the  institution  of  the  Jubilee  was  on  this  occasion, 
for  the  first  time,  returning  to  its  natural  home,  inasmuch  as 
the  jubilee  was  originally  a  Jewish  institution,  he  launched 
out  into  the  following  historical  recollection  : 

I  cannot  forget  that  this  year  (1858)  is  just  300  years,  or  a  period  of  six  Jubilees, 
from  the  ascension  of  Queen  Elizabeth,  when  the  Protestant  constitution  of 
this  great  nation  was  first  fully  established ;  this  has  been  the  basis  of  all  the  other 
blessings  we  have  enjoyed. 

Birks  dealt  with  the  blessings  of  each  of  these  periods  in 
masterly  fashion,  and  came  down  to  the  time  when  the 
missionary  spirit  was  fully  roused  in  the  Church,  namely, 
about  the  end  of  the  eighteenth  century  and  the  beginning 
of  the  nineteenth.  He  was  followed  by  the  Rev.  Dr.  Henry, 
of  Dublin,  a  most  eloquent  Irishman,  after  which  Pauli,  the 
Society's  representative  at  Amsterdam,  gave  what  must  have 
been  one  of  the  most  stirring  speeches  ever  delivered  on  a 
Jewish  missionary  platform. 

Edward  Hoare  spoke  last,  as  he  had  done  ten  years  previously 
at  the  Jubilee  of  the  C.M.S,  His  glowing  words  were  a  fitting 
termination  to  a  great  meeting  on  a  great  occasion  : 

Now  is  the  time  for  the  people  of  God — for  those  who  love  the  Jewish  nation, 
and  above  all  for  Christians  who  love  the  Jewish  King — not  to  lag  behind,  but  to 
go  forward  to  the  work  with  fresh  prayer,  fresh  perseverance,  and  fresh  faith  for 
Jerusalem.  God  grant  that  the  work,  while  it  lasts,  may  be  a  work  carried  on  in 
prayer  !  God  grant  that  the  work,  while  it  lasts,  may  be  a  work  carried  on  in 
faith  !  God  grant  that  the  work  may  not  last  long — but  that  the  glorious  Jubilee 
may  soon  be  ushered  in  !  God  grant  that  the  King  of  kings  may  soon  come  in  His 
glory  !  God  grant  that  we  may  be  found,  some  even  of  us  now  present,  standing 
there,  to  welcome  Him  when  the  whole  of  His  elect  shall  be  gathered,  when  Jew 
and  Gentile  shall  unite  in  one  hymn  of  praise— when  there  shall  be  that  glorious 
meeting  of  believing  Jew  and  believing  Gentile  on  earth,  uniting  with  that  great 
company,  already  gathered,  of  believing  souls  now  standing  before  the  throne, 
all  uniting  in  one  glorious  hymn  of  praise  to  Him  that  has  saved  every  individual 
of  them  by  His  own  most  precious  blood,  to  Him  from  whom  is  all  the  strength, 
through  whom  is  all  the  hope,  by  whose  blood  is  all  the  pardon,  and  to  whose 
most  holy  name  be  all  the  everlasting  glory  ! 

The  following  day,  February  I7th,  was  marked  by  the 
preaching  of  the  Jubilee  Sermon  in  the  Society's  Church  by 
Dr.  Marsh,  the  sole  survivor  of  the  very  earliest  friends  of  the 


316  THE  JUBILEE  [1850 

Society.  The  sermon  of  this  very  venerable  servant  of  God 
was  a  brief  exposition  of  Romans  xi.  33,  "  O  the  depth  of  the 
riches  both  of  the  wisdom  and  knowledge  of  God."  "  Few 
who  had  the  privilege  of  being  present  on  that  occasion,"  said 
The  Jubilee  Record,  "  will  forget  the  earnestness  and 
impressiveness  with  which  the  cause  of  Israel  was  pleaded  by 
this  aged  father  in  Christ." 

The  Jubilee  was  also  widely  celebrated  in  the  Provinces. 

At  Norwich,  on  the  8th  of  March,  a  sermon  was  preached  in  St.  Stephen's 
Church,  by  Goodhart,  and  the  next  morning  a  sermon  was  preached  by  the 
Bishop  of  Norwich  in  St.  Peter  Mancroft.  On  Wednesday  a  juvenile  meeting 
was  held  in  St.  Andrew's  Hall,  2,000  persons,  principally  children,  being 
present;  and  on  Thursday,  Sir  Samuel  Bignold  presided  at  a  tea  in  the  same  hall, 
followed  by  a  large  meeting. 

Norwich  has  ever  been  famous  for  its  enthusiasm  for  the 
Society. 

Jubilee  meetings  were  held  at  Darlington,  addressed  by  the  Rev.  T.  Minton  ; 
at  Derby,  addressed  by  the  Rev.  J.  Cohen  and  the  Jubilee  Secretary  ;  at  York, 
addressed  by  Hugh  McNeile,  who  also  preached  in  one  of  the  city  churches. 
At  Cambridge  a  very  full  attendance  of  University  men  was  secured,  the  Society 
being  represented  by  W.  Cadman,  T.  R.  Birks  and  Goodhart.  At  Oxford  a 
sermon  was  preached  in  the  University  Church  by  Canon  Champneys,  rector  of 
Whitechapel.  At  Hull,  W.  Vincent,  of  Trinity  Church,  Islington,  T.  Nolan, 
A.  A.  Isaacs  and  others  preached  in  eight  churches,  and  spoke  at  the  Jubilee 
meeting.  At  Brighton  the  Earl  of  Chichester  presided  at  a  meeting  addressed 
by  Fremantle,  J.  B.  Owen,  incumbent  of  St.  Jude's,  Chelsea,  and  J.  B.  Goldberg, 
missionary  at  Constantinople.  At  Birmingham,  Fremantle,  J.  H.  Titcomb, 
(afterward  Bishop  of  Rangoon),  Dr.  Miller  (rector),  and  J.  W.  Reynolds  repre 
sented  the  Society,  both  on  the  platform  and  in  the  pulpit.  At  Leamington, 
T.  R.  Birks  made  one  of  his  lucid  appeals.  Dr.  Marsh,  who  was  to  have  presided 
at  the  Chelmsford  meeting  had  not  serious  indisposition  stood  in  the  way,  sent  a 
characteristic  letter.  At  Penrith,  a  sermon  was  preached  by  the  Bishop  of 
Carlisle. 

We  cannot  give  any  more  details  ;  suffice  it  to  say  that  at 
different  times  in  the  Jubilee  year  sermons  were  preached  and 
meetings  held  throughout  London  and  the  country,  when  the 
services  of  all  the  best-known  clerical  friends  of  the  Society- 
were  requisitioned. 

Professor  Birks,  who  was  most  active  throughout  the 
commemorations,  gave  the  address  at  the  Jubilee  Anniversary 
Breakfast  in  Exeter  Hall,  on  May  7th. 


1 859]  JUBILEE    FUNDS  317 

The  week  beginning  with  Sunday,  October  i/th,  was  set 
apart  and  devoted  to  special  prayer  on  behalf  of  the  Society 
and  its  objects.  The  Committee  sent  out  an  invitation  to  this 
effect  and  suggested  various  topics  of  prayer  for  each  day 
in  the  week. 

The  close  of  the  Jubilee  year  was  commemorated  by  a 
Devotional  Meeting  of  the  Committee  and  friends  of  the 
Society,  held  in  the  Freemasons'  Hall,  on  the  evening  of 
February  I5th,  1859,  under  the  presidency  of  the  Earl 
of  Shaftesbury,  succeeded  by  Lord  Henry  Cholmondeley. 
It  was  announced  that  the  amount  received  for  the  Jubilee 
Fund  had  then  reached  .£5,119.  The  Revs.  A.  M.  Myers, 
and  Dr.  Fry  of  Hobart  Town,  made  excellent  speeches,  and 
with  prayer  by  Goodhart,  the  Jubilee  commemorations  came 
to  an  end. 

The  objects  to  which  it  was  proposed  to  apply  the  Jubilee 
Fund  were  : 

I. — Exploratory  Missionary  Journeys  to  the  Jews  in  countries  hitherto 
entirely,  or  for  the  most  part,  unvisited,  together  with  the  establishment  of  an 
effective  Mission  on  the  North  Coast  of  Africa,  in  commemoration  of  the  Jubilee. 

II. — Printing  fresh  editions  of  the  Hebrew  Scriptures,  and  of  books  and 
tracts  suitable  to  the  present  state  of  the  Jewish  mind. 

III. — Erection  of  Mission  Premises,  Industrial  and  Operative  Institutions, 
Schools,  Hospitals  and  Dispensaries,  and  Temporary  Homes  for  Enquirers. 

Altogether  .£7,358  i6s.  2d.  was  raised  during  the  year. 
Of  this  £1,718  us.  5d.  was  paid  direct  to  the  London  office, 
and  the  rest  contributed  through  the  Auxiliary  Associations. 
We  may  especially  name  the  following  as  giving  contributions 
of  £100  or  more  : 

Reading,  £100 :  Chester  and  Cheshire,  ^119;  Derby  and  Derbyshire,  ^104; 
Bristol,  £168  ;  Islington,  ^142  ;  Norfolk  and  Norwich,  ^"418 ;  Brighton  and 
East  Sussex,  £153;  Birmingham  and  vicinity,  ^250;  Hull,  ^118;  Skipton, 
£100  ;  York,  ^141  ;  and  Ireland,  ^109. 

These  sums  were  not  the  mere  transfer  of  gifts  from  one 
fund  to  another,  but  additional  donations  to  the  Society's 
treasury.  Some  of  the  money  was  raised  on  new  ground 
altogether.  The  Associations  also  yielded  in  the  same  year 
more  than  £1,000  over  the  previous  amount  of  their  ordinary 
contributions. 


318  THE  JUBILEE  [1850-9 

The  Fund  was  thus  disposed  of: 

I. — "  For  Exploratory  Missionary  Journeys." 
Travelling  and  other  expenses  of  the  first  Exploratory  Mission  (consisting   of 

the  Rev.  H.  A.  Stern  and  party)  to  the  Falashas  in  Abyssinia,  ^1,101. 

Mission  of  Enquiry  by  the  Rev.  J.  H.  Briihl,  of  Bagdad,  to  Bombay,  and  the 

Western  Coast  of  India,  .£140. 

Expenses    attending    re-establishment    of  the    Mission   in  Tunis,    under   the 

Rev.  W.  Fenner,  .£282. 

II. — "  For  Printing  fresh  editions  of  Hebrew  Scriptures,  i2rV. " 

Revised  edition  of  the  New  Testament,  in  Hebrew  8vo.,  ,£614. 
IOOO  Copies  of  Our  Missions,  .£156. 

Printing  Journal  of  Mr.  Stern's  Exploratory  Mission  into  Abyssinia,  Jubilee 
Addresses  and  Records,  &c.,  .£208. 

III. — "  for  Mission  Premises,  Industrial  Institutions,  &*c." 

Grant  toward  the  Erection  of  Premises  for  the  Industrial  Institution  and 
School  for  Jewesses,  in  Jerusalem,  ,£1,300. 

Legalizing  the  titles  to  the  residence  for  the  Physician,  bequeathed  to  the 
Society  by  the  late  Dr.  Macgowan,  and  other  property  belonging  to  the  Society 
at  Jerusalem,  ^261. 

Library  of  the  late  Dr.  Macgowan,  for  the  use  of  the  Mission  at  Jerusalem 
^200. 

Grant  toward  the  cost  of  erecting  the  Mission  Church  in  Berlin  ^1,500. 

Purchase  and  erection  of  a  new  School  House  for  the  Mission  at  Constan 
tinople,  ^385. 

Various  sums  voted  toward  the  establishment,  or  maintenance,  of  Temporary 
Homes  for  enquirers,  including  those  in  London,  Miilhausen,  Algiers,  and 
Leghorn  .£346. 

Expenses  of  Jubilee  Celebrations,  and  Salary  of  Jubilee  Secretary,  £86 1. 

The  Children's  Jubilee  Memorial  Fund  amounted  to 
.£679  1 6s.,  which  was  given  toward  a  mission  school-house  at 
Haskeuy,  Constantinople.  Thus  £8,138  I2s.  2d.  was  the 
total  amount  of  the  Jubilee  Funds. 

Amongst  the  special  papers  prepared  for  the  Jubilee  were  : 
A  Plea  for  Israel,  and  Israel's  Spiritual  Jubilee,  both  by 
Dr.  John  Macbride,  Principal  of  Magdalen  Hall,  Oxford. 
Three  Jubilee  Records  were  issued  during  the  year,  giving  a 
few  particulars  ;  and  in  1867  appeared,  very  belatedly,  it  must 
be  confessed,  A  Jubilee  Memorial,  containing  the  various 
papers,  sermons  and  addresses  published  during  1858-9,  the 
list  of  contributions,  and  other  statistical  and  historical 
particulars  about  the  Society. 


Seventh    periob, 

I860— 1874. 

ADVANCE. 


gpeafe  unto  tije  d)ifttren  of  Jtarad,  t!>at  t^es  go  fortuattr. 

EXODUS  xiv.  15. 


SEVENTH  PERIOD,  1860-1874. 
ADVANCE. 


CHAPTER    XXXIV. 

ADMINISTRATIVE   MATTERS. 


A  long  Period— Important  events  in  the  history  of  the  world  affecting  the  Society 
—  Abyssinian  Expedition —  "Alliance  Israelite  Universelle  "  —  Number  of 
Jewish  Missionary  Societies— Wolverhampton  and  Brighton  Church  Congresses- 
Exploratory  missionary  journeys— Deputation  to  Canada— Missionary  work  in 
New  York— Day  of  Intercession  for  Foreign  Missions  appointed — Jewish  Mis 
sionary  Conference  at  Clifton— Appointment  of  missionaries — Archbishop  Long- 
ley,  Patron — Vice-Patrons— Vice- Presidents — Trustees— Honorary  Life  Governors 
— Committee — Anniversary  Sermons  and  Meetings— Death  of  the  Revs.  O.  Solbe, 
H.  Crawford,  Dr.  McCaul,  A.  S.  Thelwall,  Dr.  Marsh,  J.  J.  Reynolds,  Dr.  Wolff 
and  other  former  missionaries  and  friends — Resignation  of  Qoodhart — The  Secre 
tariat—Death  of  Captain  Layard— Association  Secretaries — Periodicals  of  the 
Society— Hebrew  New  Testament— Halsted's  Our  Missions. 

THE  Period  upon  which  we  are  entering  embraces 
fifteen  years,  from  1860  to  1874  inclusive.  The 
grouping  of  so  many  years  together  has  both  its 
advantages  and  disadvantages.  Amongst  the  former  may 
be  reckoned  a  longer  consecutive  history  of  each  branch 
of  the  work  ;  amongst  the  latter,  a  departure  occasionally 
from  chronological  sequence.  For  example,  some  events  will 
be  narrated  in  the  Home  section,  which  really  occurred  later 
than  those  afterward  related  in  the  Foreign  sections.  Thus 
we  come  to  Dr.  Stern's  work  in  England  from  1870  onward, 
before  we  speak  of  his  work  in  Abyssinia  ten  years  previously. 
But  as  long  as  the  reader  bears  this  in  mind,  no  practical 
inconvenience  will  be  felt. 

The  years  which  this  Period  covers  were  most  important  in 
the  history  of  the  world,  and  their  events  exercised  a  great 
effect  on  the  history  of  the  Society.  A  notable  event  in 
1862  was  the  International  Exhibition  in  London,  where 


322  ADMINISTRATIVE    MATTERS  [1860 

Jews  were  present  from  almost  every  country.  Then,  the 
devastating  Civil  War  in  America  (1860 — 5)  paralysed  the 
chief  seats  of  industry  at  home,  and  gave  rise  to  the  Cotton 
Famine  in  Lancashire,  proving  that  even  countries  are 
members  one  of  another,  and  that  "  whether  one  member 
suffer,  all  the  members  suffer  with  it."  Then  came  the  Prusso- 
Danish  and  Austro-Prussian  Wars  of  1866,  and  shortly  after 
ward,  in  1870,  the  inevitable  dislocation  of  the  work  in  France 
and  Germany,  owing  to  the  momentous  Franco-Prussian  War, 
which  ended  in  the  downfall  of  the  Bonaparte  dynasty  in 
France,  the  consolidation  of  Germany  as  a  new  Empire,  the 
collapse  of  the  Papal  temporal  power,  and  the  opening  of 
Italy  to  evangelistic  efforts.  The  British  invasion  of  Abyssi 
nia  in  1868,  to  release  the  captives  who  had  been  imprisoned 
since  1864,  drew  public  attention  to  a  mission  which,  for  the 
first  nine  years  of  this  Period  (1860 — 8),  almost  overshadowed 
every  other  branch  of  the  Society's  work.  Continual  efforts 
to  effect  their  release  were  made  by  the  Queen  and  her 
Government,  who  assured  the  Committee  that  everything  in 
their  power  should  be  done.  The  suspense  was  indeed  long 
drawn  out,  but  relief  came  at  length,  as  will  be  narrated  in 
the  chapter  on  Abyssinia. 

The  Disestablishment  and  Disendowment  of  the  Church  of 
Ireland  in  1869,  and  the  Rationalistic  and  Ritual  controversies 
of  the  time  were  not  conducive  to  missionary  enthusiasm 
or  progress. 

An  important  event  in  the  Jewish  world  was  the  founda 
tion,  in  1860,  by  six  Jews  of  Paris — Astruc,  Cohen,  Carvallo, 
Leven,  Manuel,  and  Netter — of  the  "  Alliance  Israelite 
Universelle,"  in  the  moral  and  civil  interests  of  the  Jews 
throughout  the  world,  but  especially  in  Eastern  Europe,  North 
Africa  and  Asia  Minor,  with  the  following  objects  :  (a)  To 
work  everywhere  for  their  emancipation  and  moral  improve 
ment  ;  (b]  To  assist  all  suffering  persecution  ;  (c]  To  encourage 
all  publications  striving  to  promote  these  ends.  During  its 
first  four  years  the  number  of  its  members  increased  from 
17  to  3,000;  but  it  does  not  come  within  our  province 
to  pursue  its  career,  or  to  give  an  account  of  its  work, 


1874]         MISSIONS    TO  JEWS    AT    CHUXCH    CONGRESS          323 

which,  though  more  or  less  of  a  spasmodic  character,  fairly 
accomplishes  the  objects  for  which  it  was  founded. 

It  was  computed  in  1865  that  there  were  33  Missionary 
Societies  then  working  amongst  the  Jews.  If  this  were  the 
case,  few  can  have  been  of  any  magnitude,  seeing  that,  out  of 
200  agents  employed,  126  were  in  the  service  of  our  Society. 

The  claims  of  the  Jews  were  put  before  the  Church 
Congress,  for  the  first  time,  at  Wolverhampton  in  1867,  when 
the  Rev.  A.  M.  Myers,  a  Hebrew  Christian,  and  vicar  of  All 
Saints',  Dalston,  read  an  excellent  paper,  summing  up  the 
Society's  experience  after  nearly  sixty  years  of  work.  At 
the  Church  Congress  at  Brighton  in  1874  the  Revs.  Dr. 
Barclay  and  C.  H.  Banning  read  papers  on  Missions  to  Jews, 
which  were  followed  by  a  speech  from  Prebendary  Churton, 
vicar  of  Icklesham. 

Exploratory  missionary  journeys  were  an  important  feature 
in  the  opening  years  of  this  Period  ;  such  as  Stern's  visit  to 
Abyssinia,  Bruhl's  visit  to  Bombay,  and  Ginsburg's  journey 
in  North  Africa,  for  all  of  which  the  Jubilee  Funds  had  made 
provision.  These  will  be  narrated  in  their  proper  order. 

A  new  departure  was  made  in  1863  by  sending  a  deputation 
to  the  United  States  and  Canada  in  order  to  plead  the  cause 
of  the  Society,  in  the  person  of  the  Rev.  Buchan  Wright, 
a  former  secretary.  He  preached  in  Halifax  and  St.  John, 
--New  Brunswick,  on  his  way  out,  and  spoke  at  crowded 
meetings.  He  then  paddled  in  a  canoe  to  an  Indian 
settlement,  but  could  find  no  traces  whatever  of  any  Hebrew 
origin,  as  some  had  strangely  supposed,  in  the  Red  men. 
Wright  preached  to  a  large  congregation  in  the  Church  of  the 
Redemption,  in  New  York,  and  next  day  addressed  the  ttite 
of  the  Episcopal  clergy  on  the  origin,  resources  and  manage 
ment  of  the  Society.  He  said  : 

It  was  a  noble  sight  to  see  these  pious  and  learned  men  assembling  together  for 
such  a  purpose,  and  at  such  a  time,  in  the  midst  of  the  travail  of  such  a  national 
calamity  (i.e.,  the  Civil  War) ;  and  it  reminded  him  of  what  took  place  in  England 
about  fifty  years  ago,  when  some  pious  men,  whose  faith  could  penetrate  far  into 
futurity,  relying  upon  the  promise  of  God,  assembled  together  and  laid  the  foun 
dation  of  the  Jewish  mission,  notwithstanding  that  England  was  at  that  time 
engaged  in  a  gigantic  war  with  the  greatest  conqueror  of  modern  times. 

Y  2 


324  ADMINISTRATIVE    MATTERS  [1860 

Jewish  missionary  work  was  now  begun  in  New  York,  a 
missionary  being  appointed,  with  a  colporteur  to  assist  him  ; 
and  there  was  also  a  school,  with  upward  of  thirty  Jewish 
children  in  daily  attendance.  The  Church  Society  for  Pro 
moting  Christianity  amongst  the  Jews  in  New  York  was 
not  established  till  some  years  afterward.  Wright  went  on 
to  Canada  and  preached  or  lectured  at  Hamilton,  London^ 
Montreal,  Quebec,  Toronto  and  other  cities,  and  formed 
Associations. 

Another  event  of  great  importance  was  the  setting  apart 
of  a  day  for  Special  Intercession  on  behalf  of  Foreign  Missions, 
in  November  1872.  The  Archbishop  of  Canterbury  (Tait) 
issued  an  invitation  to  all  missionary  societies  to  observe  a  like 
day  (December  3rd)  in  the  succeeding  Advent  1873,  which 
was  duly  and  thankfully  responded  to.  After  this,  the  eve  of 
St.  Andrew's  Day  was  selected  for  the  annual  intercession. 
In  1879  the  day  was  altered  to  the  Tuesday  before  Ascension 
Day.  In  1 885  there  was  a  reversion  to  the  eve  of  St.  Andrew's, 
which  has  since  remained  the  Day  of  Intercession. 

In  the  closing  year  of  the  Period  the  first  Conference 
on  Jewish  Missions  ever  held  was  convened  at  the  Victoria 
Rooms,  Clifton,  on  June  nth  and  I2th,  and  largely  attended 
by  both  clergy  and  laity.  The  Chairman  was  the  Bishop 
of  Bath  and  Wells  (Lord  Arthur  Hervey),  and  the  following 
took  part  in  the  deeply  interesting  discussions  (afterward 
published)  in  the  four  sessions  held  :  Bishop  Anderson, 
Archdeacon  Kaye,  the  Revs.  Canon  Fremantle,  A.  I.  McCaul, 
H.  Moule,  C.  W.  Marsh  Boutflower,  E.  B.  Frankel,  H.  A. 
Stern,  F.  A.  Morgan,  Frederick  Smith,  J.  E.  Brenan,  J.  B. 
Goldberg,  Flavel  S.  Cook,  C.  H.  Banning,  J.  Richardson, 
C.  J.  Goodhart,  Dr.  Barclay,  Colonel  Rowlandson  and  General 
Aylmer.  An  interchange  of  views  on  the  important  subject 
of  Jewish  Missions  must  result  in  a  fuller  appreciation  of  the 
solemn  obligation  on  the  part  of  the  Christian  Church  to 
make  known  the  Gospel  of  Christ  to  the  seed  of  Abraham, 
and  it  is  to  be  regretted  that  such  Conferences  have  not  been 
held  more  frequently. 

This  Period  saw  a  great  number  of  missionaries  appointed 


1874]  APPOINTMENTS    OF    MISSIONARIES  325 

to  the  various  mission  fields  of  the  Society  : — E.  Flecker  to 
Frankfort,  and  L.  E.  Griimvald  to  Breslau,  in  1860;  Dr.  T. 
Chaplin  to  the  Jerusalem  hospital,  and  the  Rev.  D.  Hechler 
to  Heidelberg,  in  1861  ;  H.  A.  Stern  and  H.  Rosenthal  to 
Abyssinia,  in  1862  ;  G.  H.  Handler  to  Konigsberg,  the  Rev.  E. 
B.  Frankel  to  Paris,  Marcus  Wolkenberg  to  Jassy,  and  J. 
Zabanski  to  Constantinople,  in  1863  ;  the  Rev.  E.  B.  Frankel 
to  Jerusalem,  the  Rev.  H.  C.  Reichardt  to  Corfu,  and  the  Rev. 

B.  W.  Wright  to  Cairo,  in  1865  ;  H.  Friedlander  to  London,  in 
1866  ;  the  Rev.  J.  M.  Eppstein  to  Smyrna,   A.  C.  Adler  to 
Bucharest,  and  G.  E.  Andersson  to  Jerusalem,  in   1867;  the 
Rev.  Dr.  Klee  to  Danzig,  the  Rev.  Professor  Paulus  Cassel  to 
Berlin,  M.  Nachim  to  Bucharest,  L.  C.  Mamlock  to   London, 
and    Dr.    Henry    Biesenthal  to    Leipzig,    in    1868;  the  Rev. 
W.   Burnet  to  Paris,   H.   Friedlander  to  Tunis,  and   G.    H. 
Handler  to  Prague,  in  1869;  J.  Skolskowski  to  Konigsberg, 
A.  C.  Adler  to  Frankfort,  the  Rev.  F.  Hausig  to  Berlin,  the 
Rev.  E.  B.  Frankel  to   Damascus,  and  the  Rev.  H.  A.  Stern 
to  London,  in  1870  ;  the  Rev.  James   Neil  to  Jerusalem,  the 
Rev.  R.  H.  Cotter  to  Trieste,  the  Rev.   J.  T.  Schleicher  to 
Hamburg,  the  Rev.  A.  Bernstein  to  Jerusalem,  the  Rev.   H. 

C.  Reichardt  to   Alexandria,  J.   M.  Flad  to  Mannheim,  the 
Rev.   E.   M.   Schlochow  to  Strasburg,    and  the  Rev.   J.    H. 
Briihl  to  Vienna,  in  1871  ;  the  Rev.  S.  B.  Burtchaell  to  Rome, 
H.    G.    Heathcote    to    Tunis,    M.    Rosenthal    to    Damascus, 
J.  Hymans  to  London,  and  the  Rev.  D.  A.  Hefter  to  Frankfort, 
in  1872  ;  the  Rev.  J.  Lotka  to  Lemberg,  and  the  Rev.  A.  C. 
Adler  to  Amsterdam,  in  1873;    tne  ^ev-  E-  B.  Frankel   to 
Marseilles,  the  Rev.  H.  C.  Reichardt  to  Damascus,  the  Rev. 
S.   T.  Bachert  to  Hamburg,  M.  Rosenthal  to  London,  and 
N.  Rappoport  to  Cracow,  in  1874. 

Archbishop  Longley,  formerly  Bishop  of  Ripon,  again 
became  the  Patron  of  the  Society  in  1863,  and  the  patronage 
roll  was  further  extended  during  this  Period  by  the  accession 
of  the  following  Archbishops  and  Bishops  as  Vice-Patrons: — 
Beckles  of  Sierra  Leone,  in  1860  ;  Jackson  of  Lincoln  (after 
ward  of  London),  and  Cell  of  Madras,  in  1861  ;  Thomson  of 
Gloucester  and  Bristol  (subsequently  Archbishop  of  York)  and 


326  ADMINISTRATIVE    MATTERS  [1860 

John  Gregg  of  Cork,  in  1862;  Ellicott  of  Gloucester  and 
Bristol,  and  Thomas  of  Goulburn,  in  1863  ;  Trench  (Arch 
bishop)  of  Dublin,  Harold  Browne  of  Ely,  and  Trower  of 
Gibraltar,  in  1864;  Bromby  of  Tasmania,  in  1865; 
Bernard  of  Tuam,  and  Alford  of  Victoria,  Hong  Kong,  in 
1867  ;  Butcher  of  Meath,  in  1868  ;  Marcus  Gervais  Beresford 
(Archbishop)  of  Armagh,  Alexander  of  Derry,  and  Hatchard 
of  Mauritius,  in  1869;  Lord  Arthur  Hervey  of  Bath  and 
Wells,  Machray  of  Rupertsland  (subsequently  Archbishop), 
and  Stirling  of  the  Falkland  Islands,  in  1870;  Hughes 
of  St.  Asaph,  Oxenden  of  Montreal,  Parry  of  Dover, 
and  Mackenzie  of  Nottingham,  in  1871  (the  two  last  being 
the  first  Suffragan  Bishops  to  be  elected) ;  Hellmuth  of 
Huron,  and  Williams  of  Waiapu,  in  1872;  Day  of  Cashel, 
Cheetham  of  Sierra  Leone,  Horden  of  Moosonee,  Piers 
Claughton,  Archdeacon  of  London  (late  Bishop  of  Colombo), 
and  Crowther  of  the  Niger  Territory,  in  1873  ;  Sandford  of 
Gibraltar,  Burdon  of  Victoria,  Hong  Kong,  and  Utterton  of 
Guildford,  in  1874. 

The  Earl  of  Cavan  was  elected  a  Vice-Patron  in  1860, 
and  Lord  Fitzwalter  in  1874.  The  following  became  Vice- 
Presidents  :  Vice-Admiral  Sir  Henry  Hope  Hope,  C.B.,  who 
since  1839  had  been  a  member  of  Committee,  in  1861,  but  he 
died  the  same  year  ;  Admiral  F.  Vernon  Harcourt,  also  a 
member  of  Committee  since  1848,  in  1864;  Lieut-General 
A.  Clarke,  Chairman  of  Committee  for  ten  years,  and  a 
member  since  1858,  in  1868;  Lieut-Colonel  Sotheby,  C.B., 
member  of  Committee  since  1839,  in  1870;  and  Mr. 
R.  C.  L.  Bevan,  the  banker,  and  a  munificent  donor, 
in  1871. 

In  1870  the  Trustees  of  the  Society,  being  only  two  in 
number  (Lord  Shaftesbury  and  Mr.  J.  M.  Strachan),  General 
Clarke,  Messrs.  \Villiam  Vizard,  W.  N.  West,  and  John 
Deacon  were  added  in  that  year,  and  Mr.  T.  R.  Andrews 
in  1873.  Mr.  Deacon  was  elected  Treasurer  in  1864, 
and  held  the  office  till  his  death  in  1901.  Mr.  Vizard  was 
elected  Honorary  Solicitor  in  1861,  holding  the  post  till 
1876. 


1 874]  COMMITTEE  327 

The  Honorary  Life  Governors  of  the  Society  were  in 
creased  by  the  Revs.  T.  R.  Govett  and  J.  Montagu  Randall  in 
1866,  and  by  Archdeacon  Kaye,  the  Rev.  E.  Auriol,  and  Mr. 
Henry  Smith,  of  Morden  College,  Blackheath,  in  1870. 

On  looking  over  the  list  of  laymen  on  the  Committee  at 
this  Period,  we  find  the  following  new  members,  given  in  order 
of  election,  some  of  whom  were  eminent  in  other  connexions. 
Robert  Baxter,  of  the  great  firm  of  solicitors,  Baxter,  Rose  & 
Norton  ;  T.  R.  Andrews,  J.  Goldingham,  a  member  also  of 
the  C.M.S.  Committee ;  J.  Hawkesworth,  Horace  J.  Smith, 
better  known  as  H.  J.  Smith-Bosanquet  ;  J.  Payne,  a  County 
Court  judge  and  a  poet  ;  W.  N.  West,  the  Hon.  W.  Ashley  ; 
Francis  N.  Maltby,  formerly  in  the  Indian  Civil  Service  at 
Travancore  ;  C.  A.  Moody,  W.  Tollemache,  H.  F.  Bowker, 
afterward  one  of  the  "  Keswick  leaders " ;  General  Sir 
William  Hill,  K.C.S.I.,  Chairman  of  the  General  Council  on 
Indian  Education,  and  subsequently  Honorary  Secretary  of  the 
C.E.Z.M.S. ;  Colonel  W.  Macdonald-Macdonald,  Chairman  of 
the  National  Club;  J.  Bateman,  F.R.S.,  sometime  editor  of  the 
English  Churchman;  General  Sir  I.  C.  Coffin,  K.C.S.I., 
General  Rowlandson,  of  the  Chinese  Evangelization  Society  ; 
W.  Melmoth  Walters,  now  Honorary  Solicitor,  Trustee  and 
Vice-President  ;  Captain  H.  Needham  Knox,  R.N.,  now 
Vice-President ;  Inspector-General  W.  Ord-Mackenzie;  Cap 
tain  (afterward  Admiral)  Rodd,  R.N.  ;  and  E.  D.  (now  the 
Rev.)  Stead.  Of  this  long  list,  Messrs.  Walters,  Knox  and 
Stead  are  the  only  survivors. 

Amongst  the  clergy  who  used  to  attend  the  Committee 
meetings  at  this  Period  we  notice  the  new  names  of  W. 
Ayerst,  I.  Brock,  W.  H.  Graham,  T.  D.  Halsted,  A.  A.  Isaacs, 
J.  W.  Reynolds,  W.  Seaton,  J.  Scott  and  B.  W.  Wright. 

The  preachers  of  the  Anniversary  Sermons  were — 
Edward  Hoare,  in  the  Parish  Church  of  Marylebone,  and 
S.  T.  Altmann,  in  the  Episcopal  Jews'  Chapel,  in  1860, 
this  being  the  last  occasion  on  which  one  was  preached 
in  the  Society's  own  church,  and  also  the  last  year  in  which 
two  Sermons  were  preached,  until  1906;  in  1861,  W. 
Harrison,  in  St.  Michael's,  Pimlico  ;  the  next  four  years, 


328  ADMINISTRATIVE    MATTERS  1860 

Sir  E.  Bayley,  E.  Garbett,  Fielding  Ould  and  Archbishop 
Thomson  respectively,  in  Marylebone  Parish  Church  ;  E. 
Auriol  and  Payne  Smith,  in  1866  and  1867,  in  St. 
George's,  Bloomsbury  ;  T.  Nolan,  C.  J.  Goodhart,  Bishop 
Bickersteth  of  Ripon,  J.  Bardsley,  Dallas  Marston,  Arch 
deacon  Kaye  and  J.  Richardson,  from  1868  to  1874,  in 
St.  Margaret's,  Westminster. 

There  were  some  notable  speakers  at  the  Anniversary 
Meetings,  at  every  one  of  which  the  Earl  of  Shaftesbury 
presided,  during  the  Period.  The  Archbishop  of  Armagh 
(M.  G.  Beresford),  Bishops  Villiers  of  Carlisle,  in  1860 — he 
died  the  next  year — Tait  of  London,  Lord  Arthur  Hervey  of 
Bath  and  Wells,  Robert  Bickersteth  of  Ripon  (twice),  John 
Gregg  of  Cork  (twice),  Perry  of  Melbourne,  Beckles  of 
Sierra  Leone,  Daly  of  Cashel,  Smith  of  Victoria, 
Hong  Kong,  Hatchard  of  Mauritius,  Ryan,  late  of  Mauritius 
(twice),  and  Crowther  of  the  Niger.  The  following  distin 
guished  clergymen  spoke  :  Archdeacon  Hellmuth,  afterward 
Bishop  of  Huron  ;  J.  C.  Ryle,  afterward  Bishop  of  Liverpool 
(twice)  ;  J.  Barclay,  afterward  Anglican  Bishop  in  Jerusalem 
(twice)  ;  E.  H.  Bickersteth,  afterward  Bishop  of  Exeter ; 
F.  F.  Goe,  afterward  Bishop  of  Melbourne ;  Hugh  McNeile, 
afterward  Dean  of  Ripon  ;  Canon  Fremantle,  subsequently 
Dean  of  Ripon  (seven  times)  ;  the  Rev.  Sir  Emilius  Bayley  ; 
R.  W.  Forrest,  now  Dean  of  Worcester ;  Canon  Clayton ; 
James  Bardsley  of  Manchester  (twice)  ;  Canon  Stowell 
(twice)  ;  Edward  Hoare  ;  John  Richardson,  afterward  Arch 
deacon  of  Southwark  ;  Dr.  Miller,  rector  of  Birmingham  ; 
Canon  Edward  Garbett  (twice)  ;  T.  R.  Birks,  Professor  of 
Moral  Philosophy  at  Cambridge  ;  David  Stewart  ;  Talbot 
Greaves  ;  John  Patteson,  rector  of  Spitalfields;  James  Cohen, 
rector  of  Whitechapel  (twice) ;  William  Cadman,  afterward 
Canon  of  Canterbury  ;  Prebendary  Dalton  of  Lichfield  ; 
Prebendary  Cross  ;  Daniel  Wilson,  vicar  of  Islington  ; 
Thomas  Nolan  ;  Dr.  Neligan,  Secretary  of  the  Church  of 
Ireland  Auxiliary  ;  Flavel  S.  Cook  ;  R.  Cousens  ;  Dr.  Tyng, 
of  New  York  ;  A.  M.  Myers ;  W.  L.  Rosenthal  (sub 
sequently  Rosedale) ;  C.  J,  Goodhart,  Honorary  Secretary ; 


1 874]  SPEAKERS    AT    ANNUAL    MEETINGS  329 

W.  Ayerst  and  T.  D.  Halsted,  former  Secretaries  ;  and 
C.  H.  Banning,  then  Secretary  of  the  Society. 

The  following  laymen  also  spoke  during  this  Period  : 
Earl  Cairns,  Lord  Dynevor,  Lord  Radstock ;  also  H.  F. 
Bowker,  Robert  Hanbury,  M.P.,  Colonel  Rowlandson, 
J.  Bateman,  Robert  Baxter  and  T.  R.  Andrews,  members 
of  Committee  :  and  John  Macgregor  ("  Rob  Roy  "). 

The  missionary  speakers  during  the  Period  were :  Dr. 
Ewald  (twice),  H.  A.  Stern,  fresh  from  Abyssinia,  in  1861 
and  1862,  again  in  1869,  after  his  release  from  captivity 
there,  and  once  again,  in  1873,  when  he  had  taken  charge 
of  the  London  mission  ;  D.  A.  Hefter,  from  Jerusalem  ;  E.  M. 
Schlochow,  from  Mtilhausen  ;  W.  Bailey,  from  Jerusalem ; 
F.  G.  Kleinhenn,  from  Bucharest  (twice) ;  E.  B.  Frankel,  from 
Jerusalem ;  S.  B.  Burtchaell,  from  Rome ;  and  C.  W.  H. 
Pauli,  from  Amsterdam. 

The  meeting  in  1872  was  important,  as  the  following 
Memorial,  drawn  up  by  Lord  Shaftesbury,  was  moved  by 
Lord  Dynevor,  seconded  by  Fremantle,  and  carried  : 

To  the  Right  Honourable  the  Earl  Granville,  K.G.,  Her  Majesty's  Principal 
Secretary  of  State  for  the  Foreign  Department.  We,  the  members  of  the 
"  London  Society  for  Promoting  Christianity  amongst  the  Jews,"  assembled  at  the 
Annual  Meeting  of  the  Society  in  Exeter  Hall,  London,  the  President,  the  Right 
Honourable  the  Earl  of  Shaftesbury,  K.G.,  in  the  chair,  approach  your  Lordship 
with  an  earnest  request  that  your  Lordship  will,  in  the  spirit  of  Christian  sympathy, 
exercise  your  friendly  offices  with  the  Government  of  Roumania,  in  order  to 
impress  upon  them  the  duty  and  necessity  of  maintaining  the  civil  rights  of  the 
Jewish  people  within  their  territory,  and  of  repressing  the  cruel  and  undeserved 
treatment  of  which  they  have  been  the  victims.  Your  petitioners  regard  such 
interposition  as  the  unquestionable  duty  of  a  Christian  country. 

The  following  gave  the  -Breakfast  Addresses  during  this 
Period  :  the  Revs.  J.  B.  Cartwright,  A.  Thorold  (subsequently 
Bishop  of  Rochester  and  of  Winchester),  Sir  E.  Bayley,  E. 
Garbett  (twice),  W.  Cadman,  T.  R.  Birks,  T.  Nolan,  J.  C.  Ryle, 
S.  Garratt,  Canon  Hoare,  Prebendary  Dalton,  J.  Richardson, 
Canon  Fremantle,  and  Dr.  Boultbee.  Garratt's  address  was 
the  first  to  be  printed  in  the  magazine,  in  1869,  and  the  second 
was  Fremantle's  in  1873,  and  the  third  Boultbee's  in  1874. 

No  Period  passes  without  leaving  the  Society  bereft  of 
numerous  friends,  and  this  was  certainly  no  exception 


330  ADMINISTRATIVE    MATTERS  [1860 

to  the  rule.  Some  of  the  deaths  are  noted  in  this  chapter, 
whilst  those  of  missionaries  dying  in  harness  are  given  under 
the  particular  mission  to  which  they  belonged. 

The  Rev.  G.  Solbe,  missionary  of  the  Society  at  Smyrna 
from  1843  to  1848,  died  in  1860.  His  faithful  labours,  under 
which  he  broke  down,  have  already  been  narrated  in  Chapter 
XXVII.  He  came  home  to  England,  and  at  the  time  of 
his  death  was  curate  of  Stanfield  in  Suffolk. 

The  Rev.  H.  Crawford,  late  missionary  in  Jerusalem,  died 
at  Clifton  on  March  igth,  1863,  in  the  forty-eighth  year  of  his 
age.  He  succeeded  the  Rev.  J.  Nicolayson  as  head  of  the 
Jerusalem  mission  in  1856,  but  retired,  owing  to  ill-health  in 
1861. 

The  death  of  Dr.  McCaul,  on  November  I3th,  1863, 
removed  one  who,  as  before  stated,  left  an  indelible  mark 
on  the  Society.  Of  his  early  years  and  work  in  Warsaw 
and  London,  we  have  spoken  in  previous  chapters,  very 
inadequately  indeed,  but  a  large  volume  would  be  required  to 
give  a  true  account  of  this  most  eminent  servant  of  the 
Society.  Of  all  the  members  of  its  Gentile  missionary  staff 
throughout  the  hundred  years  of  its  existence,  he  was  facile 
princeps,  in  scholarship,  in  learning,  in  power  and  influence. 
He  appeared  upon  the  scene  at  the  right  time,  when  some  one 
was  wanted  to  shew  how  missionary  work  could  best  be  done 
amongst  the  Jews;  for  he  was  essentially  a  pioneer  and  leader, 
and  by  his  writings,  especially  his  Old  Paths,  he  inaugurated 
a  new  era  in  the  history  of  Missions  to  Jews.  The  distinguish 
ing  features  of  his  work  were  ably  shewn  by  the  Rev.  W. 
Ayerst,  in  an  article  in  the  Jewish  Intelligence  for  February, 
1864.  McCaul  took  a  leading  part  in  the  establishment  of 
the  Jerusalem  Bishopric,  and,  on  the  highest  grounds,  declined 
the  offer  of  it,  thinking  it  should  be  bestowed  on  a  Hebrew 
Christian.  He  was  appointed  rector  of  St.  Magnus,  London 
Bridge,  in  1849,  and  later  a  Prebendary  of  St.  Paul's,  and 
a  Vice-President  of  the  Society  in  1854.  He  continued  to 
manifest  unbounded  interest  in  the  Society's  work,  and  espec 
ially  in  the  Operative  Jewish  Converts'  Institution,  of  whose 
Committee  he  was  a  member  for  thirty  years,  his  last  public 


PREBENDARY   A.    MCCAUL.    D.D. 


1874]  DEATH    OF    DR.     McCAUL  331 

speech  of  a  missionary  nature  being  delivered  at  its  anniversary. 
His  health  rapidly  failed  during  the  last  three  months  of  his  life. 
Just  before  his  death  on  November  I3th,  he  said,  quoting 
2  Corinthians  v.  19,  and  St.  Luke  xv.  13, — "  Upon  these  two 
texts  I  take  my  stand."  The  Bishop  of  Rochester  (Wigram) 
officiated  at  his  funeral,  which  was  attended  by  the  Principal 
of  King's  College,  several  Professors,  and  all  the  students  in 
the  Theological  department,  the  President  and  Fellows  of  Sion 
College,  and  many  of  his  former  associates  in  the  Society's 
work.  A  few  months  afterward  a  marble  tablet  was  erected 
in  the  Society's  church  bearing  the  following  inscription  : 

SACRED 

TO    THE    MEMORY    OF    THE 

REVD.    ALEXANDER   McCAUL,    D.D., 

FORMERLY    MISSIONARY   TO   THE  JEWS, 
THEN    PRINCIPAL    OF   THE    HEBREW    COLLEGE, 

PALESTINE    PLACE, 
AND    AFTERWARDS    RECTOR    OF    ST.    MAGNUS   THE    MARTYR, 

PREfBENDARY    OF    ST.    PAUL'S, 
AND    PROFESSOR   OF    HEBREW   AT   KING'S   COLLEGE,    LONDON. 

THIS    TABLET    IS    ERECTED 
IN    AFFECTIONATE    REMEMBRANCE    OF 

THE    GREAT    SERVICES    HE    WAS    ENABLED    UNDER    GOD 

TO    RENDER    TO   THE    CHURCH    OF    CHRIST    IN    GENERAL, 

AND    TO    THE   JEWISH    NATION    IN    PARTICULAR, 

BY   A   BODY   OF   CHRISTIAN   ISRAELITES, 

WHO    LONG    KNEW    AND    REVERED 
THE    NOBLENESS    OF    HIS    CHRISTIAN    CHARACTER, 

AND    NOW    CHERISH    HIS    MEMORY 

AS    THAT  OF    A    BELOVED    FRIEND    AND    HONOURED    FATHER 
IN    THE    GOSPEL    OF    THE    LORD   JESUS    CHRIST. 

BORN    l6T[i    MAY,    1799. 
DIED    13™    NOVEMBER,    1863. 

HE   LOVED   OUR    NATION. 

h"y"\ 

Ten  days  later,  in  the  same  month,  died  another  well- 
known  former  missionary  of  the  Society  at  Amsterdam,  the 
Rev.  A.  S.  Thelwall.  After  his  retirement  in  1827,  he  became 
Secretary  of  the  Trinitarian  Bible  Society,  and  Lecturer  at 
King's  College,  London. 

By  the  death  of  the  venerable  Dr.  William  Marsh  on  August 


332  ADMINISTRATIVE    MATTERS  1860 

29th,  1864,  in  his  poth  year,  was  snapped  the  sole  remaining 
link  with  the  earliest  days  of  the  Society.  He  had  held 
charges  at  Reading,  Brighton,  Colchester,  Birmingham, 
Leamington  and  Beddington,  and,  notwithstanding  his  most 
abundant  labours  in  all  these  places,  he  ever  found  time  to 
help  on  the  Society's  cause,  and  that  with  all  his  heart  and  soul. 
It  is  well-known  that  his  interest  was  created  through  being 
called  upon  to  preach  for  the  Society  in  place  of  a  sick  friend. 
He  took  with  him  the  latter's  carefully  prepared  notes  of  a 
sermon,  but  his  luggage  went  astray  !  Whereupon  he  had  on 
the  Saturday  night  to  prepare  something  himself — and  his 
far-famed  leaflet,  "  St.  Paul's  Reasons  "  from  Romans  xi.,  was 
the  result.  He  preached  the  Anniversary  Sermon  in  1812, 
and  again  in  1827,  and  the  Endowment  Sermon  before  the 
University  of  Oxford  in  1849.  He  gave  the  address  at  the 
Society's  Breakfast  in  1850  and  again  in  1852,  and  spoke 
no  less  than  twenty-five  times  at  its  Annual  Meetings.  On 
many  of  these  occasions  he  gave  a  short  address  to  the 
school  children  assembled  on  the  platform.  These  addresses 
were  subsequently  (1871)  published  in  a  volume  by  William 
Myers,  the  schoolmaster  in  Palestine  Place.  Marsh  preached 
the  Jubilee  Sermon  in  1858,  and  at  the  Anniversary  Meet 
ing  in  the  following  May  seconded  the  resolution  for  the 
adoption  of  the  Report,  which  had  been  moved  by  the 
Bishop  of  London.  This  was  his  last  effort,  when  he  was  84 
years  old,  after  which  he  lived  in  retirement,  corresponding 
with  numerous  friends  on  the  truths  which  had  ever  been  so 
dear  to  his  heart. 

An  old  Secretary  of  the  Society  passed  away  in  1865,  in 
the  person  of  the  Rev.  James  Jubilee  Reynolds,  who  received 
his  second  Christian  name  from  the  fact  that  he  was  baptized 
in  1810,  the  jubilee  year  of  King  George  III.  He  was 
appointed  Secretary  in  1837,  holding  that  position  till  1846, 
and  residing  in  Palestine  Place.  In  1846,  owing  to  poor  health, 
he  was  obliged  to  resign  his  post,  and  to  accept  the  association 
secretaryship  of  the  northern  district.  He  resided  at  York  till 
1850,  when  he  was  transferred  to  Birmingham,  taking  charge  of 
the  midland  district.  In  1851  he  was  appointed  to  the  incum- 


1874]  DEATH    OF    DR.      WOLFF  333 

bency  of  Bedford  Chapel,  Exeter.  He  was  the  first  editor  of 
the  children's  Jewish  Advocate,  and  author  of  Six  Lectures  on 
the  Jews,  a  course  of  sermons  which  he  preached  in  St. 
Saviour's  Church,  York,  in  1847.  They  are  most  excellent 
discourses,  and  have  been  of  great  help  to  many  who  wished 
to  become  acquainted  with  the  Scriptural  aspect  of  the 
question. 

Several  former  Hebrew  Christian  missionaries  of  the 
Society  passed  away  during  this  Period.  Foremost  amongst 
them  was  Dr.  Joseph  Wolff,  who  died  in  1862.  His  labours 
for  the  Society  have  already  been  narrated.  He  afterward 
became  vicar  of  Linthwaite,  in  Yorkshire.  We  may  here 
quote  the  particulars  of  his  later  life  from  the  author's 
biography  of  him  : 

Wolff  shortly  afterward  removed,  on  account  of  his  wife's  health,  to  the  sole 
charge  of  High  Hoyland,  another  Yorkshire  village,  with  about  120  souls.  There, 
too,  he  must  have  felt  like  a  lion  in  a  cage  ;  and  when,  five  years  later,  he  resigned 
his  charge  on  the  ground  of  not  being  able  to  meet  his  expenses,  and  undertook 
his  second  journey  to  Bokhara,  he  must  indeed  have  rejoiced  in  an  aftermath  of  the 
freedom  and  action  of  his  earlier  career.  One  little  incident  is  too  good  to  be 
omitted.  Before  Wolff  entered  upon  the  curacy,  his  predecessor,  doubting  the 
sentiments  of  his  successor,  preached  his  farewell  sermon  from  the  text,  "After 
my  departure  shall  grievous  wolves  enter  in  among  you."  Wolff  remarks, 
"  However,  he  was  very  merciful,  and  made  no  allusion  to  the  coming  '  Wolff'  in 
his  sermon  !  "  On  his  return  from  Bokhara,  Wolff  was  appointed  to  the  living 
of  He  Brewers,  in  Somersetshire,  with  a  population  of  300,  amongst  whom 
were  two  farmers,  all  the  rest  being  peasants.  There  Wolff  remained  for  the 
remainder  of  his  life,  his  talents  and  brilliant  gifts  being  wasted  in  such  retirement, 
but  his  energy  knowing  no  diminution.  He  built  a  new  parsonage  and  schools, 
defraying  a  portion  of  the  expense  from  the  proceeds  of  his  works  and  lectures ; 
and  erected  a  new  church,  for  the  cost  of  which  he  laid  all  his  numerous  friends, 
and  everybody  else,  under  contribution-  by  incessant  correspondence  and  personal 
applications.  He  was  a  father  to  his  poor,  and  every  winter  supported  35  families 
with  the  necessities  of  life.  Wolff  was  the  neighbour  and  firm  friend  of  George 
Anthony  Denison,  "dearer  to  him  than  any,"  although  theologically  in  the 
opposite  camp.  Amongst  Wolff's  other  numerous  friends  and  acquaintances,  we 
may  mention  the  names  of  Sir  Walter  Scott,  Dean  Stanley,  Dean  Hook,  Alfred 
Tennyson,  and  Alfred  and  Margaret  Gatty. 

Wolff  died  in  1862,  at  the  age  of  66  or  67  years — a  long  life,  when  the  restless 
activity  of  brain  and  body  is  taken  into  account,  and  a  full  life,  in  every  sense  of 
the  word.  He  exemplified  in  his  person  the  saying,  "  It  is  better  to  wear  out 
than  to  rust  out."  His  epitaph  might  well  have  been,  "  The  zeal  of  Thine  house 
hath  eaten  me  up." 


334  ADMINISTRATIVE    MATTERS  [1860 

The  Greville  Memoirs,  published  in  1887,  contained  the 
following  notice  of  Dr.  Wolff  from  Mr.  Greville's  diary  : — 

Dined  with  Lord  Anglesey  yesterday,  to  meet  Wolff,  the  missionary.  I  had 
figured  to  myself  a  tall,  gaunt,  severe,  uncouth  man  ;  but  I  found  a  short,  plump, 
cheerful  person,  with  a  considerable  resemblance  to  the  Buonaparte  family,  and 
with  some  to  old  Denon,  with  one  of  the  most  expressive  countenances  I  ever  saw, 
and  so  agreeable  as  to  compensate  for  very  plain  features  ;  eyes  that  become  sud 
denly  illuminated  when  he  is  warmed  by  his  subject,  and  a  voice  of  peculiar 
sweetness  and  power  of  intonation.  He  came  prepared  to  hold  forth,  with  his 
Bible  in  his  pocket ;  and  accordingly  after  dinner  we  gathered  round  him  in  a 
circle,  and  he  held  forth.  It  would  be  no  easy  matter  to  describe  a  discourse 
which  lasted  a  couple  of  hours,  or,  indeed,  to  say  very  precisely  what  it  was  about. 
It  was  a  rambling,  desultory  reference  to  his  travels  and  adventures,  in  fluent,  and 
sometimes  eloquent  language,  and  not  without  an  occasional  dash  of  humour  and 
drollery.  He  illustrated  the  truth  of  the  Scriptures  by  examples  drawn  from  his 
personal  observation,  and  the  habits,  expressions  and  belief  of  the  present  inhabi 
tants  of  Palestine,  and  he  spoke  with  evident  sincerity  and  enthusiasm.  He  sang 

two  or  three  hymns,  as  specimens  of  the  psalmody  now  in  use  at  Jerusalem 

He  told  us  that  he  had  learnt  fourteen  languages,  and  had  preached  in  nine. 

In  1864  died  J.  G.  Lazarus,  formerly  stationed  at  Liverpool 
and  Manchester,  aged  64  ;  and  in  the  following  year, 
Dr.  Neumann,  who  did  pre-eminent  service  at  Breslau  for 
25  years,  was  taken  to  his  rest  in  the  8/th  year  of  his  age. 
He  was  a  Professor  at  the  University,  and  influenced  Hell- 
muth  amongst  others  toward  Christianity,  as  related  on 
page  167.  J.  G.  Lange,  who  had  been  connected  with  the 
Society  for  42  years,  fell  asleep  on  August  4th,  1869,  aged 
65  years.  He  was  originally  a  pupil  in  Jaenicke's  celebrated 
seminary  at  Berlin,  and  entered  the  Society's  College  in 
1827.  He  worked  with  much  blessing  at  Amsterdam, 
Warsaw,  Lublin,  Suwalki,  again  at  Warsaw,  and  finally  at 
Breslau,  retiring  from  active  service  in  1866  to  Grtinberg, 
where  he  occupied  the  three  remaining  years  of  life  helping  in 
the  revision  of  the  Society's  Hebrew  New  Testament. 

On  October  i6th,  1869,  there  died,  in  British  Guiana,  the 
Rev.  Joseph  Abraham  Pieritz,  aged  65.  He  was  rector  of  the 
parish  of  St.  Patrick,  Berbice,  and  had  for  many  years  laboured 
faithfully  for  the  Society  at  Bristol,  Bath  and  other  places 
in  the  West  of  England.  His  end  was  painfully  sudden,  the 
result  of  a  carriage  accident.  He  lingered  for  four  days  in  the 
greatest  agony,  but  with  wonderful  patience  and  trust  in  his 


1874]  DEATH    OF   FORMER    MISSIONARIES  335 

Saviour.  He  was  greatly  respected,  the  Bishop  of  Guiana 
(Spencer)  reading  the  funeral  service,  which  was  attended  by 
over  2,000  persons. 

Before  the  end  of  the  same  year,  on  December  I7th,  the 
Society  lost  another  old  missionary,  the  Rev.  John  Stockfeld, 
at  the  age  of  73.  Born  in  Prussia  in  1/96,  he  laboured 
successively  from  1825  at  Amsterdam,  Cologne,  Neuwied, 
Kreuznach  and  in  Bavaria.  Most  of  his  time  was  thus  spent 
in  his  native  country.  He  retired  in  1868,  after  a  lengthened 
service  of  43  years,  but  did  not  long  enjoy  his  well-earned 
rest. 

The  next  year,  1870,  J.  Waschitscheck  died  at  Fraustadt, 
aged  70.  He  entered  the  Society's  ranks  in  1829,  laboured 
at  Amsterdam,  Warsaw  and  Fraustadt,  retiring  in  1861,  after 
nearly  32  years  of  faithful  service. 

William  Crickmer,  the  Society's  Accountant,  died  at 
Croydon  on  June  3Oth,  1870,  in  the  78th  year  of  his  age.  He 
was  officially  connected  with  the  Society  for  47  years,  and 
greatly  respected  by  all  who  knew  him. 

The  next  year  a  very  old  friend  of  the  Society  died  in 
Ireland — the  Rev.  John  Hare.  Ordained  to  the  curacy  of 
St.  James',  Dublin,  he  was  appointed  in  1828,  by  Archbishop 
Magee,  minister  of  the  Free  Church,  Great  Charles  Street. 
There,  for  some  time,  he  worked  conjointly  with  the  Rev.  W. 
Mayers,  a  converted  Jew,  and  ultimately  held  the  appoint 
ment  solely  up  to  the  time  of  his  death,  July  2 1st,  1871,  a 
period  of  forty-three  years.  The  Rev.  J.  Eustace  Brenan, 
who  was  then  Irish  Secretary,  said  of  him  : 

He  was  one  of  the  earliest  supporters  of  Jewish  Missions  in  Ireland,  and  his 
interest  in  the  work,  so  far  from  diminishing  as  time  wore  on,  was  sustained,  if 
possible,  with  increasing  power  to  the  end  of  his  life.  For  forty-seven  years 
consecutively  he  acted  as  a  member  of  the  Irish  executive  committee,  and  for 
sixteen  years  held  the  position  of  honorary  secretary.  His  duties  in  this  respect 
were  by  no  means  a  sinecure.  He  visited  the  office  almost  every  day,  encouraging 
those  connected  with  it  by  his  unobtrusive  kindness  and  sympathy,  and  helping 
them  with  his  valuable  counsel  and  advice.  His  love  for  Israel  was  no  mere 
momentary  enthusiasm  ;  it  was  the  desire  and  work  of  his  life.* 

The  death  of  two  ladies  connected  with  the  Society  must 

*  Jewish  Intelligence,  1871,  p.  222. 


336  ADMINISTRATIVE    MATTERS  [1860 

be  noted — that  of  Mrs.  Nicolayson,  widow  of  the  Rev.  John 
Nicolayson,  at  Glenageary,  Kingstown,  Ireland,  in  1866,  and 
of  Mrs.  Alexander,  widow  of  the  Bishop,  at  St.  Leonards- 
on-Sea,  in  1872.  It  is  interesting  to  note  that  one  of  the 
latter's  daughters  married  the  Rev.  T.  G.  Hatchard,  Rector 
of  Havant,  afterward  Bishop  of  Mauritius.  He  was  the  son 
of  the  Hatchard  of  Plymouth,  who  had  baptized  both 
Alexander  and  his  wife. 

The  Rev.  C.  J.  Goodhart,  who  had  been  Secretary  from  1853, 
resigned  his  position  toward  the  close  of  1868,  on  his  acceptance 
of  the  living  of  Wetherden  in  Suffolk,  and  was  appointed 
Honorary  Secretary.  During  his  tenure  of  office  he  had  also 
held  the  incumbency  of  Park  Chapel,  Chelsea ;  the  double 
duties  not  then  being  thought  beyond  the  power  of  one  man 
to  discharge,  as  they  most  certainly  are  at  the  present 
day.  But  Goodhart  was  no  ordinary  man — he  dominated 
the  Committee  and  ruled  the  missionaries  with  a  rod  of  iron. 
Yet  they  all  appeared  to  like  it !  For  he  not  only  thus 
magnified  his  office,  but  also  made  it  honourable.  And, 
which  was  more  to  the  purpose,  he  magnified  the  cause, 
and  increased  its  popularity,  especially  amongst  that  class 
who  were  more  interested  in  the  Jewish  question  than  in  the 
actual  work  of  the  Society,  and  who  held  the  same  prophetical 
views  as  himself.  These  he  was  never  tired  of  advocating, 
nor  his  hearers  of  hearing.  What  Sydney  Smith  said  of 
Bishop  Blomfield  of  London,  might  ceteris  mutandis  be  said  of 
Goodhart.  Sydney  Smith  said  Blomfield  was  "  the  Church  of 
England  here  upon  earth,"  and  "when  the  Church  of  England 
is  mentioned,  it  only  means  Charles  James  London."*  So  in 
the  same  emphatic  way  Goodhart  was  the  Society,  and  the 
Society  for  the  time  being  was  Goodhart.  His  acquaintance 
with  its  actual  work  was  not  so  circumstantial  or  exten 
sive  as  that  possessed  by  his  predecessor,  William  Ayerst, 
which  was  gained  in  the  mission  field  itself ;  but  Goodhart 
had  a  more  marked  personality  which  impressed  every  one 
with  whom  he  came  into  contact.  Both  these  men  were 

*  Memoirs  of  Bishop  Blomfield,  i.  205. 


1874]  SECRETARIAT  337 

very  highly  esteemed  and  honoured  for  their  work's  sake. 
Goodhart  was  succeeded  from  January  1st,  1869,  by  the 
Rev.  C.  H.  Banning.  In  1871  the  Rev.  Frederick  Smith 
succeeded  Captain  Layard,  the  lay  secretaryship  being 
abolished,  and  a  second  clerical  secretary  appointed.  When 
Banning  resigned  in  1873,  on  his  acceptance  of  the  living 
of  Christ  Church,  Greenwich,  a  new  departure  was  made, 
and  instead  of  a  full  secretary  being  appointed,  the  Rev. 
G.  T.  Braine,  metropolitan  secretary,  was  elected  also 
Assistant  Secretary,  but  he  held  the  post  only  a  short 
time. 

Captain  Henry  Layard,  the  third  and  last  of  the  "  Lay 
Secretaries,"  died  in  harness  on  February  24th,  1871,  after 
a  protracted  illness  borne  with  Christian  fortitude.  He 
had  formerly  been  Captain  in  the  97th  Regiment,  serving 
in  India  until  his  retirement  in  1835.  He  lived  in  Ceylon 
from  1841  to  1849.  He  had  already  been  led  to  take  an 
interest  in  the  Jews  by  Bishop  Alexander  and  Dr.  Wolff, 
and  in  the  latter  year  was  appointed  Lay  Secretary,  and 
discharged  the  trust,  as  the  Committee  left  on  record,  "  with 
unwearied  zeal  and  indefatigable  labour,  devoting  his  talents, 
which  were  of  a  high  order,  and  his  mature  experience,  to 
the  duties  of  his  office,  with  a  single  eye  to  the  glory  of  God." 
On  his  appointment  he  gave  his  days  and  nights,  sleeping  at 
the  Society's  House  for  that  purpose,  to  the  careful  perusal  of 
the  minutes  of  previous  years,  that  he  might  put  himself  fully 
in  possession  of  all  the  circumstances  and  events  in  their 
minutest  detail.  His  colleague  for  fifteen  years,  Goodhart, 
thus  wrote  of  him  : 

He  thoroughly  loved  the  Jewish  nation  ;  clearly  discerned  their  place  in  the 
Word  and  purposes  of  God ;  felt  both  the  privilege  and  the  duty  of  seeking  the 
salvation  of  the  remnant  according  to  the  election  of  grace  ;  and  was  abundant  in 
prayers  and  labours  throughout  his  time  of  service  on  behalf  of  Israel.  Thus 
really  loving  the  work  in  which  he  was  engaged,  he  worked  at  it  diligently,  and 
often  beyond  his  strength  ;  and  in  the  weakness  of  his  latter  years,  it  seemed  his 
recreation  and  delight  instead  of  a  burden. 

We  believe  his  visits  to  Jerusalem  and  to  other  missions  of  the  Society, 
in  six  lengthened  tours,  were  of  the  greatest  value ;  and  by  many  of  our 
missionary  brethren  he  became  most  highly  esteemed,  as  an  invaluable 


338  ADMINISTRATIVE    MATTERS  [1860 

friend  and  brother.  We  often  found  him  singularly  sagacious  in  suggesting 
the  right  man  for  a  particular  post.  He  sometimes  said — almost  perhaps 
too  freely  and  plainly — what  he  thought  was  wrong  and  what  he  thought 
was  right.  * 

The  following  were  appointed  clerical  Association  Secre 
taries    during   this    Period :    E.    Geare    (eastern    and   north- 
midland  districts,  1860 — 73),  afterward  vicar  of  St.  George's, 
Wolverhampton  ;    C.    Godfrey    Ashwin    (north-western    and 
south-western  districts,  1861  — 1890),  now  rector  of  Christen  ; 
Frederick   Smith  (south-eastern    and    metropolitan  districts, 
1861 — 71),    subsequently   chief  Secretary,   now  "Visitor   of 
Associations  "  and  rector  of  Woodchester  ;  J.  Drury  (south- 
midland    district,    1862 — 1875),    who    died    at    Cheltenham 
in  1 88 1  ;    C.    H.    Banning    (eastern    and    metropolitan    dis 
tricts,    1862 — 69),    afterward    chief    Secretary;    J.    Christo- 
pherson  (north-eastern   district,    1863 — 73),  afterward    rector 
of  Aslackby;  J.  J.  Jeckell  (eastern  district,   1865 — 71),  after 
ward  rector  of  Thwaite  All   Saints,  Norwich,  and  Rylstone, 
Yorkshire;  F.  A.  Morgan  (south-western  district,  1866 — 69), 
now  vicar  of  Broadway,   Worcestershire  ;   J.  Eustace  Brenan 
(south-eastern  district,  1869 — 73),   afterward  vicar  of  Christ 
Church,  Ramsgate,  and  Emmanuel,  Clifton  ;  Cecil  B.  Carlon 
(south-western  district,  1869 — 79),  afterward  rector  of  Stanton 
Prior ;    W.  J.    Adams    (eastern    and    south-eastern    districts, 
1871 — 5),  subsequently  Assistant  Secretary  of  the  Society, 
then  chief  Secretary  and  incumbent  of  St.  Paul's,  Kilburn  ; 
G.    T.    Braine   (north-midland    and    metropolitan    districts, 
1873 — 84),   afterward   vicar   of  Liskeard  ;   G.  O.   Brownrigg 
(north-eastern  district,  1873 — 75),  subsequently  vicar  of  St. 
Mary's,  Harrogate ;  Mervyn  Archdall  (eastern  and  northern 
districts,   1874 — 82),  now  rector  of  Balmain  and    Canon    of 
Sydney,  N.S.W.  ;  and  F.  S.  Legg  (north-midland,  1874 — 6), 
now  rector  of  Alfald,  Sussex. 

With  regard  to  the  publications  of  the  Society  :  from 
January  ist,  1861,  The  Jeivish  Records,  which  were  practically 
supplements  to  the  monthly  magazine,  were  published 
monthly  instead  of  quarterly,  as  had  been  the  case  since  1822, 

*  Jewish  Intelligence,   1871,  p.    101. 


1 874]  HEBREW    NEW    TESTAMENT  339 

an  arrangement  which  enabled  more  missionary  information 
to  be  imparted.  The  Society  now  had  thirty-two  stations, 
and  necessarily  much  interesting  matter  had  to  be  omitted 
or  postponed  till  it  could  hardly  be  called  recent.  We 
know  what  this  means  to-day,  even  with  our  far  larger 
periodical.  In  1869,  another  "  new  series  of  Jewish  Records" 
unnumbered,  was  commenced,  and  continued  till  1884,  when 
a  larger  monthly  magazine  rendered  them  unnecessary. 
Mrs.  Knight  edited  the  Jewish  Advocate  from  1865  to  1879, 
when  it  passed  into  the  hands  of  the  Secretaries  of  the  Society. 

A  revised  edition  of  the  Hebrew  New  Testament,  with 
points  and  accents,  was  issued  in  1866.  The  first  translation, 
as  we  have  seen,  was  published  in  1817, and  asecond  in  1838, 
but  these  contained  points  only,  and  not  accents.  The 
addition  of  the  latter  rendered  it  of  greater  value  in  the  eyes 
of  Jews  accustomed  to  regard  the  presence  of  the  accents  in 
the  Old  Testament  with  peculiar  veneration. 

In  1866  a  series  of  papers,  which  had  previously  appeared 
in  the  Jewish  Intelligence,  by  the  Rev.  T.  D.  Halsted,  a 
former  Association  Secretary,  was  published,  under  the  title 
of  Our  Missions,  dealing  with  the  history  of  the  Society  from 
its  foundation  to  that  date. 


z  2 


CHAPTER   XXXV. 

THE    HOME    MISSION    AGAIN. 


Dr.  Ewald's  labours— Death  of  Cartwright— Isaac  Brock  appointed  Chaplain- 
Succeeded  by  W.  Warren — Death  of  Ewald — Appointment  of  H.  A.  Stern— Services 
and  Meetings— Work  for  Jewesses  by  Mrs.  Reynolds— Death  of  J.  C.  Reichardt— 
The  Provinces— Training  of  students. 

DR.  Ewald  pursued  his  indefatigable  labours  in  London 
for  the  first  ten  years  of  this  Period,  but  was  almost 
at  its  commencement  to  lose  his  fellow-worker  and 
friend,  the  Rev.  J.  B.  Cartwright.  Whilst  Ewald  had  been 
the  active  missionary,  bringing  the  lost  sheep  of  Israel  under 
the  sound  of  the  Gospel,  Cartwright  had  admitted  them  into 
the  fold,  and  subsequently  tended  them.  It  was  on  February 
8th,  1861,  at  the  comparatively  early  age  of  63,  that  Cart 
wright,  whose  connexion  with  the  Society  had  lasted  for  35 
years,  entered  into  rest.  The  way  in  which  he  was  led  to  its 
service  is  very  interesting.  When  an  undergraduate  of  Cam 
bridge  University  he  used  to  attend  Simeon's  church.  After 
serving  two  curacies,  he  was  appointed  to  the  living  of 
Brierley,  in  Yorkshire,  where  he  started  an  Auxiliary  Asso 
ciation  of  the  Society.  One  of  his  local  reports  fell  into  the 
hands  of  Simeon,  who  was  so  much  struck  by  it  that,  in  con 
junction  with  Marsh  and  Hawtrey,  he  invited  him  to  become 
Secretary.  He  accepted  the  post  and  held  it  from  1826  to  1841. 
For  several  years  he  travelled  much  as  deputation,  and  this, 
in  addition  to  his  other  duties,  impaired  his  health.  So  he 
was  glad  to  settle  in  Palestine  Place  in  1832,  as  the  minister 
of  the  Hebrew  Christian  congregation,  although  he  retained 
his  secretaryship  until  1841.  From  1850  to  1856  he  was 
Principal  of  the  College.  But  it  was  in  his  pastorate  that  he 
was  most  greatly  blessed,  and  it  is  that  for  which  he  is  chiefly 


1860-74]  DR.    EW ALE'S    LABOURS  341 

remembered.  He  probably  baptized  more  Jews  than  any 
clergyman  since  the  early  days  of  Christianity,  and  to  these, 
as  also  to  the  Jewish  children  in  the  Society's  schools,  he  was 
ever  a  most  faithful  spiritual  father  and  friend.  A  tablet  to 
his  memory  was  erected  in  the  church. 

He  was  succeeded  in  the  chaplaincy  by  the  Rev.  Isaac 
Brock,  who  held  it  till  1866,  when  he  was  appointed  to  the 
Chapel  of  Ease,  Islington,  his  place  being  taken  by  the  Rev. 
William  Warren,  curate  of  Trowbridge. 

Ewald's  work  continued  to  be  abundantly  blessed.  Since 
1851  he  had  prepared  fifty-eight  Jewish  families  for  baptism, 
besides  individuals.  By  this  time  the  number  of  Hebrew 
Christians  in  England  was  large,  and  many  had  taken  Holy 
Orders  in  the  Church,  as  may  be  seen  from  the  following 
letter  written  to  Ewald  in  1 866  : 

Forty  years  ago  not  a  member  of  my  family  had  been  known  to  have  become  a 
Christian.  Since  that  time  the  results  have  been  as  follows  :  My  father  and 
mother,  now  greatly  advanced  in  years,  with  their  eight  children,  have  become 
sincere  and  devoted  Christians.  Taking  their  immediate  relatives,  there  were 
four  brothers  and  two  sisters  on  my  father's  side,  and  four  brothers  and  three 
sisters  on  my  mother's  side.  On  my  father's  side  there  were  forty-one  nephews 
and  nieces,  and  on  my  mother's  twenty-five  ;  of  these  there  are  not  ten  who  have 
not  become  Christians,  and  the  change  to  Christianity  has  in  some  instances  taken 
place  to  the  prejudice  of  their  worldly  interests.  Add  to  this  that  four  of  the 
number  are  clergymen  of  the  Church  of  England.  I  have  taken  no  account  of  a 
large  number  of  children  who  now  form  the  third  generation  of  English  Christians 
issuing  from  the  same  Jewish  stock. 

Ewald  went  on  working  till  1870,  and  when,  owing 
to  increasing  years,  he  retired  from  the  mission,  he  could 
thankfully  look  back  upon  a  highly  successful  career. 
During  his  residence  in  the  metropolis  hundreds  of  Jews 
were  baptized  out  of  some  thousands  instructed  by  him. 
He  enjoyed  his  \vell-earned  rest  for  only  a  brief  space,  and 
died  at  Gipsy  Hill,  London,  on  August  Qth,  1874,  at  the  age 
of  73  years.  He  was  one  of  the  most  famous  of  Hebrew 
Christian  missionaries.  Educated  by  the  Society,  he  entered 
its  service  in  1832,  and  was  ordained  in  1836;  he  was  in  North 
Africa  from  1832  to  1841  ;  in  Jerusalem  for  the  next  ten 
years;  and  in  London  from  1851  to  1870.  His  work  has 
been  recorded  under  the  history  of  these  various  missions. 


342  HOME    MISSION    AGAIN  [1860 

He  published  in  1856  a  German  translation  of  Abodah 
Zarah  (Idolatrous  Worship),  the  name  of  one  of  the  treatises 
of  the  Talmud,  for  which  his  University  of  Erlangen  con 
ferred  upon  him  the  degree  of  Doctor  of  Philosophy.  A 
distinction  which  he  valued  still  more  highly  was  the  degree 
of  Bachelor  of  Divinity,  which  was  conferred  upon  him  by 
the  Patron  of  the  Society,  the  Archbishop  of  Canterbury 
(Tait),  in  consideration  of  his  proficiency  in  divinity,  Hebrew, 
and  Oriental  languages  and  literature ;  and  also  of  his  mis 
sionary  labours  and  eminent  services  in  the  promotion  of 
Christianity  amongst  the  Jews. 

Bishop  Montagu  Villiers  of  Carlisle  spoke  of  Dr.  Ewald 
as  a  "  missionary  genius,"  a  description  fully  deserved  for 
his  ability  and  devotion  to  the  work  to  which  he  gave  his  life. 

It  was  no  easy  matter  to  find  a  man  qualified  to  succeed 
him.  Only  one  seemed  possible,  Henry  Aaron  Stern, 
whose  health,  undermined  by  long  and  severe  sufferings  in 
Abyssinia,  no  longer  permitted  him  to  serve  the  Society  in 
the  East.  He  was  appointed  Ewald's  successor  from 
January  ist,  1871,  and  brought  to  his  new  sphere  a  wide 
experience  in  Jewish  missionary  work,  gained  in  Persia, 
Turkey,  Arabia,  and  Abyssinia,  and  an  acquaintance  with 
a  dozen  or  more  languages,  an  invaluable  possession  for 
a  missionary  in  the  metropolis,  who  has,  by  personal  inter 
course  and  correspondence,  to  deal  with  Jews  of  many  different 
nationalities.  Though  Stern  missed  in  England  the  refined 
courtesy  of  the  German,  and  the  religious  gravity  of  the 
Oriental  Jew,  and  consequently  those  winning  qualities  which 
helped  on  friendly  intercourse  and  mutual  interchange  of 
convictions  between  missionary  and  Jew,  he  yet  found  that 
most  of  the  Jews  in  London  were  able  to  discuss  religious 
questions  calmly  and  dispassionately.  The  three  chief  means 
which  Stern  relied  upon  to  win  his  way  amongst  them 
were  circulation  of  tracts,  domiciliary  visitation,  and  special 
sermons  in  Spitalfields  and  Whitechapel.  The  last  were 
highly  successful.  Jews  attended  in  large  numbers,  attracted 
by  the  fame  of  the  preacher,  and  the  glowing  and  burning 
eloquence  which  flowed  from  his  lips  as  he  pointed  them  to 


1 874]  WORK    FOR   JEWESSES  343 

the  Messiah.  An  attendance  from  400  to  500  Jews  was  of 
frequent  occurrence.  A  German  prayer  meeting  was  sub 
stituted  for  the  service  hitherto  held  on  Friday  evenings, 
in  order  to  draw  together  some  of  the  2,000  converts,  and 
numerous  enquirers  then  in  London.  This  paved  the  way 
for  the  establishment,  in  1882,  of  the  "Hebrew  Christian 
Prayer  Union."  * 

The  Annual  Reports  of  this  Period  will  repay  careful 
perusal.  Thousands  of  Jews  were  addressed  in  public  and  in 
private,  in  streets,  houses,  shops,  and  in  churches  and  mission 
halls.  A  mission  hall,  situated  in  Whitechapel,  became  a 
useful  centre,  where  meetings  on  Saturdays  and  other  days, 
were  generally  well  attended.  There  was  a  daily  Bible  Class 
held  for  Jews.  Baptisms  were  numerous. 

The  work  amongst  Jewesses  was  not  neglected  during  this 
Period,  for  in  1870  Mrs.  Reynolds  was  appointed  as  mis 
sionary  to  work  in  their  midst.  The  daughter  of  Sir  David 
James  Hamilton  Dickson,  M.D.,  R.N.,  she  married,  in  1859, 
the  Rev.  James  Jubilee  Reynolds,  many  years  incumbent  of 
Bedford  Church,  Exeter,  and  previously  one  of  the  secretaries 
of  the  Society.  After  his  death  she  came  to  London,  and 
offered  her  services  to  the  Committee.  She  laboured  very 
zealously  for  seventeen  years  amongst  Jewesses  and  their 
children  in  the  East  of  London,  by  paying  personal  visits, 
distributing  the  Holy  Scriptures,  and  holding  night  classes 
for  Jewish  children  in  the  Went  worth  Street  Ragged  Schools. 
She  was  assisted  by  two  helpers. 

Just  before  the  close  of  this  Period  the  London  Mission 
sustained  a  further  heavy  loss-  by  the  death  on  March  I3th, 
1873,  in  the  7oth  year  of  his  age,  of  the  Rev.  John  Christian 
Reichardt,  who  for  very  nearly  half  a  century  had  devoted 
his  life  as  a  missionary  to  the  Jews.  Appointed  as  far  back 
as  1824,  he  worked,  as  we  have  already  seen,  in  Warsaw,  and 
in  London,  and  also  temporarily  in  Jerusalem,  and  in  Holland. 
He  was  Clerical  Superintendent  of  the  Operative  Jewish  Con 
verts'  Institution  from  1831  to  1851.  A  brilliant  scholar,  he  is 

*  See  page  424. 


344  HOME    MISSION    AGAIN  [1860-74 

chiefly  remembered  for  his  great  work,  already  referred  to,  con 
tinued  for  many  years,  on  the  Society's  editions  of  the  Hebrew 
Old  and  New  Testaments.  He  also  rendered  conspicuous 
service  in  the  training  of  candidates  for  missionary  employ 
ment.  He  had  great  influence  with  the  Committee,  whose 
meetings  he  frequently  attended — an  influence  which  was 
increased  by  his  connexion  by  marriage  with  Goodhart,  at 
that  time  secretary.  Reichardt's  death,  which  occurred  almost 
suddenly  in  the  midst  of  his  multifarious  labours,  snapped  a 
link  with  the  second  generation  of  the  Society,  which  was 
incalculably  the  poorer  by  the  departure  of  three  of  its  very 
foremost  workers — Cartwright,  Ewald  and  Reichardt — within 
twelve  years. 

Very  little  need  be  said  about  the  Society's  efforts  in  the 
Provinces  during  this  Period.  The  Rev.  Jacob  Hirsch,  whom 
we  left  in  Liverpool,  continued  his  good  work  until  1874, 
when,  owing  to  failing  sight,  he  was  obliged  to  relinquish  it. 
At  the  sister  town  of  Manchester  the  mission  was  under  the 
supervision  of  the  Rev.  H.  Friedlander,  from  1866  to  1870, 
and  from  1870  to  1876  Mr.  L.  C.  Mamlock  was  in  charge. 

A  word  must  be  said  about  the  training  of  missionary 
students.  From  1860  to  1872,  and  again  from  1873  to  1875, 
candidates  were  under  private  tuition  at  the  hands  of  the 
Revs.  A.  S.  Thelwall,  T.  D.  Halsted,  F.  T.  Bassett, 
W.  Ayerst,  Senior,  and  G.  W.  Butler,  whilst  two  students 
were  at  St.  John's  College,  Highbury,  from  1872  to  1876. 
Amongst  those  trained  under  these  systems  we  may  men 
tion,  M.  Wolkenberg,  G.  E.  Andersson,  M.  Rosenthal,  H.  G. 
Heathcote,  and  E.  H.  Shepherd,  now  the  Rev.  H.  E.  Archer- 
Shepherd,  rector  of  Avenbury. 


CHAPTER   XXXVI. 

MISSIONS   IN    PROTESTANT   EUROPE. 


Territorial  disposition  of  Jews— Work  in  Holland— Death  of  Isaac  da  Costa— 
Pauli  and  Adler— Berlin  Mission— Schulze  and  Bellson— Christ  Church  built— 
Paul  us  Cassel— De  le  Roi  at  Breslau— Biesenthal  at  Leipzig— Professor  Delitzsch— 
Graf  at  Posen— Rhine  district— Frankfort-on-the-Main— Dr.  Poper's  work— A.  C. 
Adler— Baltic  Provinces— E.  M.  Tartakover,  Q.  H.  Handler,  J.  Skolkowski  and 
others— Hamburg— Death  of  F.  W.  Becker— Appointment  of  S.  T.  Bachert. 

THE  majority  of  Jews  in  the  world  are  found  in 
Christian  lands,  a  much  smaller  number  in  Moham 
medan  countries,  and  scarcely  any  at  all  amongst  the 
heathen.  This  disposition  ought  to  be  an  important  factor 
in  the  progress  of  the  Gospel  amongst  them,  And  so  it 
has  been  the  policy  of  the  Society  for  the  last  few  years  to 
restrict  its  work  in  Protestant  countries,  in  order  to  send  a 
larger  contingent  of  missionaries  to  other  lands,  either  those 
where  the  pure  light  of  the  Gospel  is  not  shining,  or  those 
where  total  darkness  still  prevails.  Consequently,  the  Society's 
missions  in  Protestant  Europe  are  now  a  dwindling  group, 
although  they  had  hardly  become  so  within  the  present 
Period. 

For  the  sake  of  convenience  the  European  missions  in 
this  and  two  following  chapters  are  divided  into  three 
groups — missions  in  Protestant,  in  Roman  Catholic,  and  in 
Mohammedan  Europe.  This,  chapter  deals  with  those  in 
Protestant  countries.  Let  us  take  Holland  first. 

The  cause  of  missions  suffered  a  serious  loss  in  1860  by 
the  death  of  Dr.  Isaac  da  Costa,  an  eminent  Hebrew 
Christian  at  Amsterdam,  whose  history  is  given  in  Chapter 
VI.  He  had  just  finished  bringing  out  a  complete  edition,  in 
sixteen  large  volumes,  of  the  Poetical  Works  of  Bilderdyk,  his 
spiritual  father.  His  death  was  deplored  as  a  national  loss. 
The  Rev.  A.  S.  Thelwall,  the  Society's  former  missionary  at 
Amsterdam,  said  : 


346  MISSIONS    IN    PROTESTANT    EUROPE  [1860 

I  consider  him  as  one  of  the  most  beautiful  examples  of  Divine  grace  that  I 
ever  met  with.  If  ever  I  had  a  foretaste  of  heaven  upon  earth,  it  was  in  the 
Christian  communion  that  I  had  with  him,  and  his  dear  friend  Dr.  Capadose, 
when  we  read  together  the  Scriptures,  and  sang  together  the  Psalms  of  David, — 
while  the  howl  of  persecution  was  around  us,  and  we  knew  that  there  were 
persons  without,  who  could  not  mention  our  names  without  curses.  And  when 
I  look  upon  the  results  of  his  conversion  and  of  his  Christian  labours — the 
influence  of  which  has  been  felt,  and  is  still  felt,  in  various  ways,  throughout  the 
length  and  breadth  of  the  country  in  which  he  lived,  it  is  no  exaggeration  to 
say,  that  I  am  not  aware  of  the  conversion  of  any  Jew,  since  the  days  of  the 
Apostles,  which  was  so  important,  and  so  worthy  of  note,  as  that  of  Isaac  da  Costa. 

Pauli  continued  his  indefatigable  labours  in  Amsterdam,  and 
by  1871  the  number  of  converts  had  risen  from  five  or  six  in 
1844,  when  he  first  went  there,  to  400  or  500,  and  were  to  be 
found  in  every  town  in  Holland.  During  his  thirty  years' 
residence  in  Amsterdam  he  himself  baptized  105  Jews.  In 
1874,  owing  to  advancing  years,  he  had  to  relinquish  the  post, 
and  was  succeeded  by  the  Rev.  August  Charles  Adler,  who 
had  been  assisting  in  the  mission  since  the  previous  year, 
having  formerly  worked  in  the  Danubian  Principalities  and  at 
Frankfort. 

We  must  now  re-visit  the  Society's  important  station  of 
Berlin,  where,  in  1860,  the  Rev.  Dr.  Schulze  was  added  to  the 
list  of  missionaries  ;  but,  although  efforts  were  redoubled,  it 
was  found  that  the  work  of  evangelizing  the  Jews  became  more 
and  more  difficult  in  proportion  as  they  gained  influence.  The 
number  of  baptisms  had  fallen  off  in  recent  years,  although, 
from  1844  to  1864  inclusive,  the  Rev.  R.  Bellson  baptized 
1 30  Jews.  At  this  time  it  appears  to  have  been  increasingly  felt 
that  the  Society's  work  in  Berlin,  and  the  growing  number  of 
Hebrew  German  Christians,  called  for  a  church  where  worship 
should  be  conducted  in  accordance  with  the  rites  of  the 
National  Church  of  Prussia,  but  by  the  missionaries  of  the 
Society.  It  would  not  be  possible  for  the  Society  to  build  a 
Lutheran  place  of  worship  to-day,  or,  indeed,  any  building, 
where  Divine  Service  would  not  be  conducted  according  to 
the  use  of  the  Church  of  England.  But  in  the  early  sixties, 
when  a  certain  portion  of  its  missionaries  were  Lutheran 
ministers,  such  an  objection  was  apparently  not  thought  of. 


1874]  PAULUS    CASSEL  347 

Through  the  efforts  of  the  Society's  missionaries  in  Berlin, 
aided  by  the  Committee  at  home,  about  .£6,500  was  raised  for 
the  purchase  of  a  site  and  the  erection  of  Christ  Church,  a 
stately  Gothic  building,  with  1,020  sittings,  situated  in  Wilhelm- 
strasse.  The  church  was  opened  on  November  23rd,  1864,  in  the 
presence  of  a  large  congregation.  The  King  of  Prussia  was 
unavoidably  prevented  from  attending.  The  Committee  were 
represented  by  Captain  Layard  (secretary),  and  the  Rev. 
J.  C.  Reichardt.  Local  interest  in  the  mission  increased,  the 
result  of  this  new  centre  of  evangelization,  the  services  being 
conducted  by  Drs.  Schulze  and  Klee.  Christ  Church,  however, 
became  still  better  known  on  the  appointment,  on  January 
ist,  1868,  of  the  learned  and  distinguished  Professor  Paulus 
Cassel,  D.D.,  to  be  its  minister. 

Two  years  later,  in  1870,  Bellson  retired  from  active 
service,  and  was  succeeded  by  Cassel  as  head  of  the  mis 
sion.  He  was  very  ably  assisted,  for  eight  years,  by  the 
Rev.  F.  Hausig,  and,  at  other  times,  by  Mr.  A.  N.  Romann, 
who  died  in  1870,  and  by  colporteurs.  Dr.  Klee  had  been 
transferred  to  Danzig  in  1867,  having,  during  the  last  three 
years  of  his  service  at  Berlin,  baptized  eight  Jews ;  and  Dr. 
Biesenthal  had  been  appointed  to  Leipzig  in  the  same  year. 

Paulus  Cassel,  in  many  respects,  was  one  of  the  most 
remarkable  missionaries  ever  in  the  Society's  ranks.  Selig 
Cassel,  as  his  original  name  was,  was  born  at  Glogau,  in 
Silesia,  on  February  27th,  1821,  of  Jewish  parents.  After 
having  been  prepared  for  the  University  at  the  Gymnasium 
(College)  of  Schweidnitz,  he  went  to  Berlin,  in  order  to  study 
history  as  a  pupil  of  the  famous  historian,  Dr.  Ranke.  For  a 
time  he  was  on  the  journalistic  staff  of  the  Constitutionelle 
Zeitung,  in  Berlin.  Afterward,  in  1850,  Cassel  went  to 
Erfurt,  where  he  was  the  editor  of  the  Erfurter  Zeitung  from 
1850  to  1856.  His  Christian  friends,  and  especially,  accord 
ing  to  his  own  statement,  his  study  of  the  history  of  Israel, 
led  him  to  Christianity,  which  he  embraced  in  1855,  being 
baptized  at  Blissleben,  a  village  near  Erfurt,  on  May  28th, 
receiving  the  names  "  Paulus  Stephanus."  Every  year  subse 
quently  he  was  wront  to  celebrate  this  "  second  birthday,"  as  he 


348  MISSIONS    IN    PROTESTANT    EUROPE  [1860 

called  it,  amidst  his  friends  and  congregation.  For  a  few  years 
Cassel  remained  in  the  town  where  the  great  change  in  his  life 
had  taken  place.  He  became  the  custodian  of  the  public  library 
and  the  secretary  of  the  Erfurt  Academy.  He  was  then 
called  to  Berlin  by  the  Prime  Minister,  who  entrusted  him 
with  the  editorship  of  the  official  Deutsche  Reform.  He 
resigned  the  post  at  the  end  of  six  months  to  return  to  his 
books  and  studies  at  Erfurt.  King  Frederick  William  IV.  of 
Prussia  honoured  him  with  the  title  of  "  Professor."  The 
University  of  Erlangen  conferred  on  him  the  degree  of 
"  Licentiatus  Theologiae."  Afterward  in  Vienna,  Cassel 
obtained  that  of  "  Doctor  Theologiae  "  (Doctor  of  Divinity). 
In  1859  he  returned  to  Berlin  and  arranged  public  lectures, 
which  were  more  and  more  largely  attended  and  appreciated 
by  both  Jews  and  Gentiles.  These  lectures  made  him  known 
throughout  the  capital  and  the  country.  Dr.  Cassel  was  elected 
a  member  of  the  "Landtag,"  the  Prussian  Parliament,  in 
1866,  and  became  a  prominent  member  of  the  Conservative 
party.  As  this  mandate  took  him  too  much  from  his  literary 
work,  he  soon  laid  it  down. 

Passing  on  to  Breslau,  where  we  left  a  large  staff  of  workers 
in  1859,  nothing  of  importance  is  to  be  noted  until  1866,  when 
the  Rev.  J.  F.  de  le  Roi  joined  the  mission,  and  conducted 
services  for  Jews  and  converts  in  the  Barbara  Church,  as  well 
as  editing  the  periodical,  Dibre  Emeth,  for  Jews  and  Christians, 
which  had  been  established  by  Mr.  Hartmann  in  1843. 
Mr.  T.  W.  Goldinger  also  was  attached  to  the  staff  from  1866 
until  his  death  in  1876,  after  34  years' service.  For  twenty 
years,  from  1861  onward,  the  Society  made  a  grant  to  a 
school  conducted  by  Mrs.  Silberstein,  where  there  were  from 
25  to  64  Jewish  children  in  attendance. 

In  the  autumn  of  1868,  as  already  said,  that  learned  mis 
sionary  of  the  Society,  Dr.  Henry  Biesenthal,  was  sent  from 
Berlin  to  inaugurate  mission  work  at  Leipzig.  He  found 
a  great  many  Hebrew  Christians  living  there,  and  subse 
quently  gave  it  as  his  opinion  that  they  might  be  "  numbered 


1874]  RHINE    DISTRICT  349 

by  hundreds."  There  was  a  Jewish  community  of  about 
500,  who,  since  1849,  had  enjoyed  the  rights  of  citizen 
ship.  This  may  seem  but  a  small  field  of  work  for  a  man  of 
such  attainments,  but  he  was  the  only  missionary  to  the 
Jews  throughout  the  whole  kingdom  of  Saxony ;  and,  more 
over,  Leipzig  wras  the  resort  of  many  foreign  Jews  from 
Poland,  Russia,  Turkey,  Greece,  Persia,  and  even  from 
America,  and  thus  altogether  an  important  missionary  centre. 
No  visible  results  in  the  form  of  baptisms  were  seen  from 
Biesenthal's  labours,  although  the  indirect  results  must  have 
been  great  and  far-reaching.  As  a  scholar  his  name  was,  for 
many  years,  a  household  word  in  Germany,  especially  in  those 
circles  where  Missions  to  Jews  exerted  an  influence.  His 
Commentaries  on  the  Gospels  and  the  Epistles  to  the  Romans 
and  to  the  Hebrews,  so  eminently  adapted  for  mission  work, 
obtained  well  deserved  eminence. 

The  Lutheran  Mission  to  Jews  had  by  this  time  ceased  its 
operations  in  Leipzig,  but  Professor  Delitzsch  was  a  host  in 
himself  in  his  labours,  both  in  word  and  work,  for  the  Jews. 

The  Rev.  J.  H.  Graf  continued  in  charge  of  Posen  from 
1844  until  his  death,  in  December,  1866,  at  the  age  of  69, 
having  been  in  steadfast  service  for  40  years.  The  Rev 

D.  A.   Hefter  was  in   charge  of  the  mission   from   1869  to 
1872  when    extensive  missionary  journeys  were  made,  and 
large  numbers  of  Holy  Scriptures  and  tracts  were  distributed  ; 
and    Hefter    met  with   much   encouragement    in    his    public 
preaching  to  Jews  in  Posen  and  other  towns.     They  attended 
his  sermons  and  addresses  in  numbers  varying  from  fifty  to 
two    hundred,    whilst   on    one   occasion    as    many   as   three 
hundred  \vere  present. 

Coming  to  the  neighbourhood  of  the  Rhine — the  Rev.  J.  A. 
Hausmeister  ended  his  38  years  of  faithful  work  at  Strasburg 
in  1860.  This  has  been  alluded  to  in  previous  pages.  Mr. 

E.  M.  Schlochow  was  at  work  at  Miilhausen,  where  a  Home 
for  Jewesses  was  opened  in  1861.     From  1858  Miilhausen  was 
considered  the  chief  station  of  the  district  until  1871,  when 


350  MISSIONS    IN    PROTESTANT    EUROPE  [1860 

Strasburg  again  became  the  head-quarters  of  the  mission 
in  Alsace  and  Lorraine.  Every  year  a  vast  amount  of 
itinerating  work  was  done  throughout  these  provinces  ;  and 
the  Jews  were  found  to  be  more  accessible  after  they  had 
passed  under  the  German  dominion. 

In  1860  and  1861  Mr.  S.  Deutsch  and  Dr.  H.  Adelberg,  who 
were  stationed  at  Nuremberg,  visited  Fiirth  and  many  other 
Bavarian  towns.  The  latter  retired  in  the  last  named  year, 
and  Deutsch  continued  his  labours  at  Nuremberg  till  1864, 
when  he  was  removed  by  death  at  the  age  of  73,  after  thirty- 
six  years  of  service. 

The  next  province  to  be  occupied  was  Baden,  the  Rev.  D. 
Hechler  being  located  at  Heidelberg  in  1861  and  1862, 
at  Diirlach,  in  1864,  and  at  Garlsruhe,  in  1865.  From  these 
centres  he  regularly  visited  a  large  number  of  places  in 
Germany.  Hechler  continued  his  work  at  Carlsruhe  until 
1875,  when  he  retired.  He  died  in  1878  in  his  sixty-sixth 
year. 

A  few  words  will  dispose  of  the  work  at  Frankfort-on-the- 
Main  in  this  Period.  Dr.  Poper  carried  on  his  earnest  work 
up  to  1870  most  successfully,  as  his  very  voluminous  reports 
testifiy.  His  own  baptisms,  from  1843  to  1870,  amounted  to 
eighty-eight,  and  he  gave  it  as  his  opinion  that  there  were 
not  many  Jewish  families  in  Europe  of  which  one  or  two 
members  had  not  become  Christians.  He  sold  7,647  German 
Bibles  during  the  last  ten  years  of  his  life.  He  died  in  1870, 
at  the  comparatively  early  age  of  57  years,  of  which  28  had 
been  spent  in  the  Society's  service.  In  July  1870  Mr.  A.  C. 
Adler  succeeded  to  the  work,  into  which  he  threw  himself  with 
characteristic  ardour,  visiting  no  less  than  eighty-five  places 
in  the  Grand  Duchy  of  Hesse,  and  the  provinces  of  Hesse- 
Cassel  and  Nassau  in  1871,  and  forty-four  towns  in  the 
Taunus  and  Vogelsberg  in  1872.  Early  in  the  following 
year,  Adler,  having  received  ordination,  was  appointed  to 
Amsterdam,  and  the  Rev.  D.  A.  Hefter  took  his  place. 

Visiting   once   again   the    Baltic    Provinces    we    come    to 


1874]  BALTIC    PROVINCES  351 

Konigsberg,  where  the  Rev.  E.  M.  Tartakover  was  in  charge 
when  this  Period  opened,  but  retired  from  active  service 
in  1862.  He  was  a  faithful  and  diligent  missionary,  and 
was  instrumental  in  leading  many  Jews  to  baptism  in 
the  Church  of  Christ.  During  the  last  few  years  of  his 
labours  he  was  assisted  by  T.  W.  Goldinger  (from  1858 
to  1861),  and  by  the  Rev.  G.  H.  Handler  (in  1861), 
who  succeeded  to  the  charge  of  the  mission  from  January 
1863,  and  remained  there  till  1869,  when  he  was  followed 
by  Mr.  J.  Skolkowski.  This  remarkable  man,  a  Christian 
Israelite  from  Russian  Poland,  had  been  baptized  at  Konigs 
berg,  and  trained  for  missionary  work  in  the  Society's 
College,  under  Dr.  McCaul.  He  then  laboured  successively 
at  London,  Cairo,  Gnesen,  Lublin,  Posen,  and  lastly  at 
Konigsberg.  His  annual  reports  supplied  most  interesting 
details  of  mission  service,  together  with  glimpses  of  the 
social  condition,  pursuits,  and  religious  opinions  of  the  Jews. 
Amongst  these  he  devotedly  carried  on  his  work.  He 
also  yearly  visited  neighbouring  districts  on  evangelistic 
tours. 

Memel  was  occupied  as  a  missionary  centre  by  the  Rev. 
D.  A.  Hefter,  from  1863  to  1869.  At  Danzig,  another  of  the 
Society's  stations  in  the  Baltic  Provinces,  the  work,  from  1860 
to  1865,  was  carried  on  by  the  Rev.  H.  Lawrence,  with  the 
help  of  the  Rev.  F.  Gans,  and  by  the  Rev.  F.  Von  Schmidt, 
from  1866  to  1867,  and  by  the  Rev.  Dr.  Klee,  from  the  latter 
year  onward.  The  work  at  this  station  has  always  been 
essentially  of  an  itinerating  character,  and  numerous  were  the 
places  visited  year  after  year  by  the  missionaries. 

Passing  to  Hamburg,  the  first  important  event  to  be 
chronicled  during  this  Period,  is  the  death  in  1863,  at  the 
age  of  66,  of  the  Rev.  F.  W.  Becker,  after  forty-two  years  of 
devoted  service  for  the  Society.  His  last  sermon  was  on 
the  words,  "  And  yet  there  is  room."  His  work  at  Warsaw 
and  Cracow  has  already  been  described.  When  he  and  the 
Rev.  J.  C.  H.  West  had  to  leave  Russia  they  went  to  Hamburg, 
where  they  pursued  their  faithful  labours,  not  without  tokens 


MISSIOATS    /Ar    PROTESTANT    EUROPE  [1860-74 

of  the  Divine  blessing.  West  retired  in  1867,  after  37  years' 
service,  and  died  in  1873.  Amongst  the  various  results  of 
the  work  carried  on  at  Hamburg  from  1855  till  -then,  eleven 
Jews  and  Jewesses  had  been  admitted  by  baptism  into  the 
Church  of  Christ ;  more  than  1,300  copies  of  the  New  Testa 
ment  had  been  circulated ;  and  400  German  Bibles,  1 50 
Hebrew  Bibles,  a  very  large  number  of  Pentateuchs,  Pro 
phetical  writings  and  Psalters,  and  20,000  tracts  distributed. 

The  next  missionary  to  be  stationed  at  Hamburg  was  the 
Rev.  J.  T.  Schleicher,  who  remained  for  only  two  years, 
1871-3,  as  ill-health  compelled  his  resignation.  He  baptized 
four  Jews  during  that  time.  His  successor,  in  1874,  was  the 
Rev.  S.  T.  Bachert.  Hamburg  then  had  18,000  Jews  and 
Altona  another  5,000.  These  two  places,  and  several  others 
in  the  district,  offered  many  facilities  to  an  active  missionary. 
The  better  class  Jews  looked  with  a  tolerant  eye  upon  Christ 
ianity,  many  of  the  Reform  Jews  even  desired  a  Christian 
education  for  their  children,  and  some  families  even  mani 
fested  a  deep  interest  in  its  holy  truths.  There  was  a 
willingness  to  listen  and  a  readiness  to  receive  Mr.  Bachert 
when  he  called  upon  them.  On  the  other  hand,  the  orthodox 
and  Talmudist  Jews,  who  formed  the  great  majority,  in  their 
prejudice  against  Christianity,  which  was  increased  by  the 
national  sentiment  of  anti-Semitism,  threw  many  impediments 
in  his  way. 


CHAPTER  XXXVII. 

MISSIONS   IN  ROMAN    CATHOLIC    EUROPE. 


Three  new  stations— Work  at  Cracow— Lemberg— Briihl  and  Lotka— Hefter  at 
Buda-Pesth — Handler  at  Prague— Vienna— Ayerst's  visit— Briihl  at  Vienna— Mark- 
helm  and  Frankel  at  Paris— International  Exhibition  of  1867— Burnet— Fall  of 
Napoleon  III.— Siege  of  Paris— Markheim  in  Spain— Opening  of  Rome  Mission- 
Pope  Pius  IX.— Proselytism—  Burtchaell-Lauria  at  Turin  and  Leghorn— Cotter  at 
Modena,  Milan  and  Trieste— Markheim  at  Nice— Ancona. 

THIS  Period  saw  the  establishment  of  three  new  missions 
in  Roman  Catholic  Europe,  namely  at  Lemberg, 
Vienna,  and  Rome.  Before  describing  these  new  fields 
of  labour  we  must  take  a  brief  glance  at  Cracow,  where  we  left 
Dr.  Otremba  at  work.  The  number  of  converts  increased  each 
year,  and  the  work  attracted  much  attention.  At  the  funeral  of 
one  of  the  converts  in  1860,  as  many  as  100  Jews  were  present. 
"  It  was  an  affecting  sight,"  wrote  Dr.  Otremba,  "  to  see  Jews 
carrying  the  body  of  one  of  their  baptized  brethren  to  its  last 
resting-place,  and  listening,  with  attention  and  em  otion,  to 
my  funeral  address,  from  the  words,  'Christ  is  the  Way,  the 
Truth,  and  the  Life.' "  Dr.  Otremba  worked  on  with  a 
gratifying  amount  of  success,  baptisms  being  recorded  every 
year  but  one  from  1860  to  1873,  when  he  retired  and 
the  Rev.  G.  H.  Handler  assumed  charge  of  the  mission. 
Dr.  Otremba  did  not  long  surviVe  his  resignation,  but 
died  in  1876,  aged  76  years.  Handler,  with  the  Rev. 
J.  Lotka,  who  was  then  at  Lemberg,  made  an  extensive 
missionary  journey  to  Galician  towns,  where  they  encountered 
a  great  deal  of  fanaticism  on  the  part  of  the  Jews.  From 
1874  to  1876  Mr.  N.  Rappoport  was  helping  in  the  work  at 
Cracow. 

Lemberg,  the  capital  of  Galicia,  with  its  large  Jewish 
population,  and  the  many  important  towns  in  its  vicinity, 
offers  a  wide  scope  for  missionary  activity,  though  the 

A  A 


354  MISSIONS    IN    ROMAN    CATHOLIC    EUROPE  [1860 

work  has  to  be  carried  on  with  extreme  caution,  and  under 
grave  disabilities  and  disadvantages.  Colportage  is  strictly 
forbidden  by  the  Austrian  authorities,  and  the  sale  of  books 
interdicted.  Even  gratuitous  circulation  is  not  allowed,  except 
under  cover  of  the  missionary's  own  house,  neither  is  preaching 
in  the  open-air  permitted.  Owing  to  these  harassing  restrictions 
the  masses  cannot  be  reached,  but  the  faithful  servant  of  Christ 
has  to  plod  on  his  way,  content  to  proclaim  his  Master's 
message  to  individuals  whom  he  may  encounter  in  "  the  streets 
and  lanes  of  the  city,"  in  its  parks,  and  railway  stations,  and  in 
"  the  highways  and  hedges  "  of  the  country  districts.  Again, 
the  Jews  themselves  are  not  very  promising  material  to  work 
upon,  being  either  extremely  orthodox  Chassidim,  or  free 
thinkers.  The  difficulties  for  enquirers  are  practically  insur 
mountable,  as  the  Jews  hold  nearly  all  the  trade  of  Lemberg 
in  their  hands,  and  monopolize  business  of  every  kind. 
There  is  no  effort  made  by  the  Christians  of  the  place,  not 
even  by  the  Protestant  Christians,  to  evangelize  the  Jews. 
Thus  there  are  many  obstacles  which  hamper  the  missionary's 
usefulness  and  lessen  his  opportunities.  Each  successive 
worker  has  had  this  experience.  Still,  the  laborious  efforts 
made  in  Galicia  have  not  been  without  results. 

The  Rev.  J.  H.  Briihl  was  stationed  at  Lemberg  from  1867 
to  1871,  and  has  left  it  on  record  that  there  was  little  to 
encourage  him  in  Lemberg  itself,  but  more  promise  in 
the  country  districts,  through  which  he  made  extensive 
journeys.  In  1873  tne  R-ev-  J-  Lotka  took  up  the  work. 
It  is  an  interesting  fact  that  he  and  the  Rev.  A.  Bernstein, 
both  Polish  Israelites,  baptized  on  the  same  day  in  1863  in 
London  by  Dr.  Ewald,  and  ordained  in  the  Episcopal  Church 
of  America,  were  both  accepted  as  missionaries  by  the  Society. 
Bernstein  went  to  Jerusalem,  and  Lotka  to  Lemberg.  The 
latter,  like  his  predecessor,  made  long  missionary  tours  in 
Galicia,  Hungary,  and  the  Bukowina,  and,  on  one  occasion, 
even  to  Russia.  He  had  a  small  number  of  enquirers  every 
year. 

In  Hungary  the  Society's  work  has  been  of  a  very  limited 


I874J  HANDLER    AT    PRAGUE  355 

nature,  Buda-Pesth,  which  is  a  most  important  Jewish  centre, 
having  been  occupied  for  a  short  time  only.  The  Rev.  D.  A. 
Hefter  was  sent  there  in  the  autumn  of  1862,  from  Cracow. 
He  found  the  Hungarian  Jews  more  ignorant  of  the  Talmud 
than  the  Galician,  and  on  that  account  more  accessible  to  the 
missionary.  A  fair  number  of  copies  of  the  Holy  Scriptures 
were  sold,  and  he  had  a  few  enquirers.  The  Free  Church 
of  Scotland  having  resumed  its  mission  at  Buda-Pesth,  he 
was  withdrawn  in  the  spring  of  1864,  the  practice  of  the 
Society  being  not  to  send  its  missionaries  where  the  ground 
has  been  previously  well  occupied  by  others. 

Prague,  the  capital  of  Bohemia,  and  one  of  the  most 
interesting  towns  in  Europe,  and  also  one  of  the  most  ancient, 
dating  from  about  A.D.  700,  offers  an  important  sphere  for 
Jewish  missionary  effort.  The  Jewish  quarter,  or  Judenstadt, 
now  called  Josephstadt,  with  its  10,000  inhabitants,  is  the  oldest 
and  quaintest  part  of  the  city.  In  the  old  Jewish  cemetery  there 
are  two  tombs,  each  a  thousand  years  old.  An  ancient  Jewish 
synagogue,  the  Altneuschule  (the  "old  new  school")  dating 
from  the  thirteenth  century,  and  the  old  Jewish  Rathhaus, 
with  its  peculiar  clock,  having  the  hours  marked  by  Hebrew 
letters,  necessitating  a  backward  reading,  are  the  most  interest 
ing  Jewish  antiquities  in  the  city.  Prague  has  not  been 
occupied  by  the  Society  for  any  length  of  time,  owing 
principally  to  the  fact  that  both  the  Scotch  Society  and  the 
British  Society  have  had  agents  there  for  many  years.  The 
Rev.  G.  H.  Handler,  indeed,  has  been  the  only  missionary  of 
the  Society  resident  at  Prague,  and'  he  only  for  four  years, 
from  1869  to  1872.  His  experiences  were  not  encouraging. 
Impediments  were  great,  the  circulation  of  Holy  Scriptures 
small,  the  state  of  the  Jews  not  calculated  to  excite  hopes  for 
a  successful  mission,  and  the  number  of  enquirers  few.  Three 
baptisms  took  place  in  1871.  Handler,  during  his  residence 
at  Prague,  made  several  missionary  expeditions  to  Bohemia, 
and  one  to  Poland,  where,  in  his  native  place  he  happily  met, 
and  was  able  to  preach  the  Gospel  to  his  only  brother,  twenty 
other  Jewish  relations,  and  thirty  school-fellows. 

A  A  2 


356  MISSIONS    IN    ROMAN    CATHOLIC    EUROPE  [1860 

We  now  come  to  Vienna,  which,  before  it  was  occupied  as 
a  mission  centre,  was  frequently  visited  by  J.  C.  Hartmann, 
D.  A.  Hefter,  A.  I.  Behrens,  G.  H.  Handler,  and  Dr.  Cassel  ; 
the  last-named  of  whom  had  delivered  lectures  there.  The 
attention  of  the  Committee  had  thus  been  drawn  to  the  need 
for  effort  in  this  great  Jewish  city  ;  but  it  was  the  visit  of  the 
Rev.  \V.  Ayerst  in  1870  which  finally  induced  the  Committee 
to  establish  a  permanent  mission  there  the  next  year.  During 
a  four  months'  residence,  Ayerst,  with  a  mission-assistant, 
visited  the  Jews,  and  gave  lectures,  and  his  report  was 
most  encouraging.  The  Jews  of  Vienna  had  increased  tenfold 
in  numbers  in  a  quarter  of  a  century  ;  many  of  them  were  re 
fined,  rich,  and  highly  cultivated.  Religiously  they  were  divided 
into  two  parties,  the  Reform,  who  were  worldly  and  indifferent, 
and  the  Orthodox,  who  were  pious  and  studious.  The  difficul 
ties  which  the  newly-established  mission  had  to  encounter  were 
formidable.  The  circulation  of  Holy  Scriptures  and  tracts 
was  restricted  here,  as  at  Lemberg,  by  the  Austrian  laws  ;  the 
influence  of  Ultramontane  Romanism  was  wide-spread  and 
powerful,  to  \vhich  difficulties  that  of  anti-Semitism' afterward 
had  to  be  added.  The  Rev.  J.  H.  Briihl  was  the  first  missionary 
to  be  appointed  permanently,  in  1871.  He  found  a  very  large 
number  of  Christian  Jews  in  Vienna,  principally  Roman 
Catholics,  and  had  a  small  number  of  enquirers  each  year, 
several  of  whom  were  baptized.  He  had  easy  intercourse  with 
rabbis,  some  of  whom  he  regularly  visited.  The  International 
Exhibition  of  1873  afforded  him  many  facilities  to  deliver 
his  message  to  Jews  of  all  countries  and  classes.  Briihl  twice 
visited  Galicia ;  and  also  spent  some  months  in  Hungary 
travelling  from  place  to  place  and  preaching  the  Gospel. 

The  work  in  France  during  this  Period  was  of  a  somewhat 
intermittent  character.  Markheim  remained  at  Paris  till 
1 86 1,  when  he  was  removed  to  Marseilles,  and  thence 
made  long  missionary  journeys  in  the  south  and  west  of 
the  country  until  1863,  when  he  was  transferred  to  Italy.  The 
Rev.  E.  B.  Frankel  succeeded  Markheim  at  Paris  in  1862. 
During  his  short  stay  of  two  years,  he  instructed  forty-four 


1874]  FALL     OF    NAPOLEON    III  357 

enquirers,  nine  of  whom  received  baptism,  and  he  visited  a  good 
many  of  the  large  cities  of  France  and  Belgium.  For  some 
years  after  Frankel's  departure  for  Jerusalem,  Paris  was 
periodically  visited  by  the  Rev.  E.  M.  Schlochow  of 
Miilhausen. 

During  the  Paris  International  Exhibition  of  1867,  the 
Society  furnished  a  court,  "  Antiquites  Hebraiques,"  on  the 
ground  allotted  to  Missions,  with  models  of  the  Holy  City, 
Hebrew  MSS.,  and  a  number  of  other  objects  of  interest. 
These  attracted  crowds  of  Jews  from  all  parts  of  the  world, 
and  all  the  reigning  Protestant  Sovereigns  and  Princes  visited 
the  Society's  court,  amongst  them,  William  I.  of  Prussia,  and 
his  son,  the  Crown  Prince  Frederick,  the  Prince  of  Wales, 
now  King  Edward  VII.,  and  Oscar,  Crown  Prince  of  Sweden  ; 
all  of  whom  encouraged  the  missionaries  by  the  interest 
which  they  manifested  in  the  Society's  work.  The  court 
served  also  as  a  depot  for  the  sale  and  distribution  of  the 
Holy  Scriptures  and  other  books.  Mr.  Schlochow  was  in 
charge  of  this,  and  preached  the  Gospel  to  hundreds  of  Jews, 
who  examined  the  objects  displayed.  He  was  aided  by  Jacob 
Lotka,  then  a  student  of  St.  Chrischona,  Basle. 

Eleven  years  later,  at  the  Paris  International  Exhibition  of 
1878,  a  similar  course  was  adopted,  and  a  model  of  the 
tabernacle  attracted  a  large  number  of  Jews,  with  many  of 
whom  Messrs.  Mamlock  and  Bernstein  were  able  to  hold 
conversations. 

Paris  was  again  permanently  occupied  in  1869,  when  the  Rev. 
W.  Burnet  took  up  the  work  amongst  the  then  30,000  Jews 
of  the  capital,  and  those  in  the  country  generally.  This  was 
soon  to  be  interrupted  by  the  Franco-Prussian  War  of  1870-1, 
when  the  greater  number  of  the  Hebrew  Christians  were 
scattered  to  other  lands. 

Napoleon  III.  had  shewn  himself  well  disposed  to  the  Jews 
of  France,  and  his  fall  was  thus  lamented  by  the  Jewish 
Chronicle : 

So  long  as  Napoleon  the  Third  swayed  the  sceptre  of  Imperial  France,  he 
protected  the  interests  of  our  people  ;  he  manifested  towards  them  a  strenuous,  an 
ardent,  an  energetic  regard.  When  Sir  Moses  Montefiore,  the  veteran  champion 


358  MISSION'S    IN    ROMAN    CATHOLIC    EUROPE  [1860 

of  our  oppressed  brethren,  set  out  on  one  of  his  expeditions  of  mercy,  the 
Emperor  Napoleon  placed  at  his  disposal  a  French  ship  of  war  ;  and  he  has  on 
more  than  one  occasion  manifested  towards  him,  or,  rather,  towards  the  cause 
which  he  represents,  affectionate  sympathy.  Napoleon  exerted  himself  on  behalf 
of  the  suffering  Jews  of  Roumania,  and  has  always  been  ready  to  co-operate  with 
other  Powers  on  their  behalf  at  the  instance  of  our  representatives.  The  Jews  of 
the  French  Empire  have  found  in  him  a  generous  and  an  impartial  sovereign. 
Were  we  at  such  a  moment  to  forget  these  things  we  should  be  the  most  ungrateful 
of  beings,  and  should  never  more  deserve  any  manifestation  of  favour  from  any 
monarch  of  the  earth.  If  human  sympathy  be  due  to  any  man,  it  is  due  on  the 
part  of  the  Jews  to  the  Emperor  Napoleon. 

Burnet  found  the  Jews  most  indifferent  to  the  claims  of 
religion  generally,  and  therefore  disinclined  to  hear  about 
Christianity.  Of  the  fifty  or  so  enquirers,  whom  he  instructed 
during  his  six  years'  residence  in  Paris,  only  one,  as  far  as 
can  be  ascertained,  was  baptized  there,  though  some  received 
baptism  elsewhere.  Burnet  visited  many  towns  in  France, 
where  his  experiences  were  similar  to  those  gained  in  the 
capital.  Yet,  in  resigning  his  work  in  1875,  to  take  a  curacy, 
he  spoke  gratefully  of  the  measure  of  encouragement  vouch 
safed  to  his  efforts.  He  is  now  vicar  of  Childerditch,  Essex. 

Markheim  happened  to  be  in  Paris  during  its  memorable 
siege,  when  he  was  frequently  able  to  speak  words  of  consola 
tion  to  many  a  son  of  Israel  : 

I  often  had  opportunities  with  the  Mobiles  and  National  Guards  in  the  public 
squares  after  drill.  Some  few  of  the  former,  I  grieve  to  say,  heard  the  truth 
for  the  first  and  last  time.  On  all  such  occasions  I  went  out  provided  with  tracts, 
the  reading  of  which,  I  have  reason  to  believe,  was  not  in  vain.  I  was  in  the 
habit  of  doing  this  three  times  a  week  for  the  first  three  months  of  the  siege,  when 
I  also  visited  some  of  my  numerous  Jewish  friends. 

Spain  was  visited  by  Markheim  in  1860,  when  he  went  to 
Gibraltar,  where  he  had  some  delightful  experiences  in  his  work 
amongst  the  resident  Jews,  who,  at  that  time,  numbered  about 
2,500 ;  and  especially  amongst  the  Moroqueen  Jews,  who  had 
taken  refuge  at  Gibraltar,  after  the  massacres  at  Tetuan. 
He  visited  them,  4,000  in  number,  in  their  camp  on  the 
"  neutral  "  ground,  i.e.,  belonging  neither  to  England  nor  Spain, 
and  was  able  to  alleviate  their  temporal  distress,  and  also  to 
proclaim  to  them  the  glad  tidings  of  salvation.  There  was  a 
great  demand  for  the  Holy  Scriptures,  766  copies  or  portions 
bein<j  distributed. 


1874]  OPENING    OF    ROME    MISSION  359 

The  withdrawal  of  the  French  troops  from  Rome,  and  the 
unification  of  Italy  under  Victor  Emmanuel  as  a  result  of 
the  Franco-Prussian  War  of  1870,  gave  the  Society  the 
opportunity  of  commencing  work  in  the  Eternal  City. 
Notwithstanding  certain  trying  restrictions,  the  condition  of 
the  Jews  in  Italy  has  been  quite  as  favourable  as  that  in 
any  other  European  country,  with  the  single  exception  of 
Holland.  As  a  rule  the  Popes  protected  them.  They  saw 
the  folly  of  expelling  them,  and  knew  the  use  to  be  made  of 
an  industrious  people,  skilful  in  commerce,  who  had  no 
dislike  to  Papal  authority,  and  no  disposition  to  assist 
"  heretics,  schismatics,  or  reformers,"  and  made  no  proselytes 
to  their  own  religion.  Several  of  the  Popes,  indeed,  treated 
the  Jews  with  marked  kindness,  or  at  least  did  not  make  any 
invidious  distinction  between  them  and  Christians.  _  A_story 
is  told  of  Pius  IX.  which  does  honour  to  his  memory.  Once, 
when  walking  down  a  street,  he  gave  a  gratuity  to  ajpoor 
Jew,  who_wasjbegging,  whereupon^  one  of  those  in  high  rank 
near  the  Pope  said.  "He  is  a  Tew;"  but  Pius  IX.  replied, 
"  What  of  that  ?  he  is  a  man."  It  was  commonly  reported 
that  Pius  IX.  was  a  grandson  of  one  Matai,  a  converted 
Jew,  though  the  Pontiff  himself  denied  it. 

Whether  the  Popes  understooTrtheTtrue  way  of  promoting 
Christianity  amongst  the  Jews  is  a  very  different  question 
For  many  years  a  compulsory  attendance  of  fifty  Jews  and 
fifty  Jewesses  was  required  every  Saturday  afternoon  at  the 
beautiful  Church  of  San  Angelo  in  Pescheria.  In  this  way 
the  inhabitants  of  the  Ghetto  were  all  in  turn  reached.  But 
to  what  purpose  ?  To  be  lectured  by  a  Roman  priest  on 
their  obstinacy,  impenitence  and  unbelief!  What  with  the 
compulsory  attendance,  the  memory  of  past  and  present 
persecutions,  the  converts  thus  made  could  neither  be 
numerous  nor  sincere.  As  one  left  the  Ghetto,  one  passed  a 
Church,  where,  over  the  entrance  was  an  inscription  in 
Hebrew  and  Latin,  "  I  have  spread  out  My  hands  all  the  day 
unto  a  rebellious  people." 

It  was  left  to  the  Society  to  shew  a  more  excellent  way. 

The  Rev.  Somerset  B.  Burtchaell  was  the  first  missionary 


360  MISSIONS    IN    ROMAN    CATHOLIC    EUROPE  [1860 

of  the  Society  to  be  stationed  at  Rome.  He  arrived  in 
January  1872,  and  his  early  labours  were  of  a  preparatory 
kind.  They  principally  consisted  in  regular  house-to-house 
visiting  in  the  Ghetto,  and  seeking  the  friendship  of  the 
Jews  by  his  sympathy  and  earnest  Christian  teaching.  His 
memory  is  held  in  most  affectionate  memory  by  the  Jews, 
both  rich  and  poor,  even  to  this  day.  He  was  assisted  by 
E.  P.  Arias,  a  convert,  and  the  two  made  missionary  visits  to 
la  very  arge  number  of  places  in  all  parts  of  Italy — to 
Florence,  Ancona,  Venice,  Verona,  Mantua,  Padua,  Sinigaglia, 
Ravenna,  Bologna,  Leghorn,  Naples,  and  many  other  towns. 
Neither  was  Trieste,  the  old  station,  forgotten.  As  Burtchaell 
remained  in  Rome  only  two  years  after  the  end  of  this  Period, 
leaving  in  1877  to  take  charge  of  the  Society's  mission  at 
Jerusalem,  we  may  as  well  give  here  the  following  summary 
of  his  work  : 

If  we  say  but  little  with  regard  to  Mr.  Burtchaell's  work  in  Italy,  it  is  not 
because  we  do  not  feel  that  he  did  a  work,  yea,  a  great  work  there,  but  rather 
because  to  a  considerable  extent  his  position  thtre  was  peculiar,  and  one  in  which 
immediate  results  are  not  to  be  expected.  But  we  do  know  that  the  name 
and  features  of  our  departed  missionary  were  familiar  to,  and  beloved  by,  the 
Jews  of  the  Roman  Ghetto,  by  the  Jews  of  Florence,  and  by  the  Jews  of  many 
other  towns  which  he  visited  from  time  to  time  for  missionary  work  ;  multitudes 
of  the  children  of  Israel  listened  to  his  loving  and  earnest  exhortation  to  accept 
Jesus  as  their  Messiah.  He  was  well-skilled  in  the  Jewish  controversy,  and 
could  argue  with  learned  Jews  out  of  their  own  Scriptures  and  in  their  own 
sacred  language  ;  and  who  shall  tell  how  rich  and  abundant  may  be  the  fruit 
which  shall  be  found  long  after  he  has  been  gathered  to  his  rest  ?  * 

The  Rev.  C.  L.  Lauria,  who  was  sent  to  Turin  in  1855, 
remained  there  till  1862.  Since  the  Austro-Italian  War  of 
1848-9,  Sardinia  had  been  open  to  missionary  enterprise. 
The  kingdom  contained  about  8,500  Jews,  of  whom  a  third  re 
sided  at  Turin.  The  majority  were  poor,  but  industrious,  and 
were  no  longer  forcibly  immured  in  the  Ghetto.  "  Indeed,"  as 
Lauria  said,  "  Lombardy  and  Central  Italy  are  now  as 
free  to  the  missionary  as  London  or  New  York."  He  found 
the  Jews  in  Turin  utterly  indifferent  to  all  religious  claims  ; 
whilst  those  in  the  other  towns  of  Piedmont  were  much  more 

*  Jewish  Intelligence,   1878,  p.  224. 


1874]  COTTER    AT    MO  DEN  A  361 

alive  to  their  spiritual  interests,  and  eagerly  purchased  the  New 
as  well  as  the  Old  Testament  from  himself  or  his  colporteur. 
Lauria  translated  the  Old  Paths  into  Italian.  The  Rev.  R.  H. 
Cotter  was  at  Turin  for  a  short  time  in  1861.  Although 
several  Jews  expressed  a  wish  to  be  baptized,  the  difficulties 
were  insuperable.  At  the  end  of  1862  Lauria  removed  to 
Leghorn,  and  Cotter  to  Modena.  Leghorn,  with  its  5,000 
Jews,  was  not  altogether  new  ground,  as  a  Scripture-reader 
had  resided  there  for  four  years,  and  it  had  been  frequently 
visited  by  Lauria.  It  was  a  wider  and  more  promising  field 
of  labour  than  Turin,  for  several  Jews  had  been  instructed 
and  two  baptized  there  in  1861.  The  New  Testament  was 
to  be  found  in  the  library  of  every  Jew,  and  the  rabbis  were 
alarmed  at  the  Christian  influence  spreading  through  the 
entire  community,  and  endeavoured  to  stop  it  by  the  issue  of 
controversial  books.  Several  enquirers  were  under  instruction 
from  1862,  but  had  to  go  elsewhere  in  order  to  be  baptized. 
Lauria  remained  at  Leghorn  till  the  end  of  1866.  He  visited, 
from  time  to  time,  amongst  other  places,  Acqui,  Alessandria, 
Asti,  Bologna,  Casale,  Ferrara,  Florence,  Genoa,  Milan,  Nice, 
Parma,  Piacenza,  Pisa,  Reggio,  Rome,  and  Vercelli. 

Modena  was  a  centre  of  missionary  operations  from  1862 
to  1864,  Cotter  residing  there  during  that  period.  It  had  a 
Jewish  population  of  1,600,  many  of  them  wealthy,  and 
attending  the  Vaudois  Service,  held  by  the  Rev.  J.  P.  M. 
Solomon,  who  was  probably  a  Christian  Israelite.  The 
New  Testament  was  to  be  seen  in  the  houses  of  the 
more  educated  portion  of  the  community,  but  the  poorer 
class  refused  to  accept  it.  Except  in  rare  instances  Cotter 
experienced  no  difficulty  in  gaining  access  to  the  Jews  in 
the  district,  in  which  he  visited  Reggio,  Parma,  Bologna, 
Ferrara,  Mantua,  Verona,  Vicenza,  Venice,  Padua  and 
Rovigo. 

Milan  was  the  next  scene  of  Cotter's  labours,  he  remaining 
there  from  1864  to  1871.  From  this  centre,  in  company  with 
colporteur  Arias,  he  periodically  visited  the  places  just  men 
tioned,  and  also  Trieste,  Gorizia,  Modena,  Nice,  Leghorn, Turin 
Florence,  Cento,  Correggio,  Finale,  Fiorenzuola  and  Carpi 


362  MISSIONS    IN    ROMAN    CATHOLIC    EUROPE      [1860-74 

A  large  quantity  of  Christian  literature  was  in  this  way  put 
into  circulation  ;  and  in  course  of  time  Cotter  saw  reason  to 
believe  that  the  number  of  Jews  favourably  disposed  to 
Christianity  was  increasing.  He  worked  indefatigably 
in  North  Italy  for  several  years,  often  with  impaired  health, 
and  in  1871  was  transferred  to  Trieste.  On  the  Sunday 
after  his  arrival,  Whitsun-Day,  he  commenced  a  Hebrew 
service  in  the  English  Church,  which  was  attended  by  twenty 
Jews.  Cotter  had  an  assistant  missionary,  D.  E.  DalPOrto, 
as  well  as  colporteur  Arias,  to  help  him.  A  large  number 
of  addresses  were  given  in  different  towns,  with  a  fair  average 
attendance  of  Jews.  Public  discussions  also  were  held  with 
them,  and  on  one  occasion  100  were  present.  Two  converts 
were  baptized.  A  good  number  of  Scriptures,  books,  and 
tracts  were  sold  or  distributed  ;  especially  was  there  a  large 
circulation  of  the  Italian  edition  of  Old  Paths,  which  had 
been  prepared  by  Dall'Orto.  Cotter's  health  broke  down 
in  the  midst  of  his  successful  labours,  and  he  had  to  resign 
in  1875.  Dall'Orto  remained  in  charge  for  a  year  or  two 
longer,  and  then  Trieste  was  finally  relinquished,  and  Arias 
removed  to  Verona. 

Early  in  1863  H.  A.  Markheim  left  Marseilles  for  Nice, 
and  was  there  warmly  welcomed  by  the  Jews,  whom  he  had 
visited  two  years  previously.  He  found  that  whilst  the 
French  Jews  were  worldly  and  disposed  to  ridicule  all 
religion,  the  Italian  Jews  would  at  least  take  the  trouble 
to  search  the  Scriptures  in  order  to  refute  his  arguments. 
This  gave  him  ground  upon  which  to  work.  He  also  made 
tours  through  the  district,  visiting  Genoa,  Acqui,  Alessandria, 
Pavia,  Turin,  Milan  and  several  other  cities,  going  over  to 
Algeria  occasionally,  and  also  revisiting  Marseilles  ;  in  fact, 
he  held  a  travelling  commission  amongst  the  Jews  on  the 
Mediterranean  coasts. 

At  Ancona,  an  important  Jewish  centre,  with  4,000  Jews, 
the  Rev.  H.  C.  Reichardt  was  stationed  from  1868  to  i87r  and 
Markheim  in  1871-2. 


CHAPTER    XXXVIII. 

MISSIONS   IN    MOHAMMEDAN    EUROPE. 


Barclay  and  Stern  at  Constantinople— Dr.  Leitner— Newman  and  Zabanski- 
Baptisms— "  Children's  Jubilee  Memorial  "—Large  number  of  Scholars— Home  for 
Jewesses. 

IN  our  previous  account  of  the  Constantinople  mission  in 
Chapter  XXX.,  we  left  the  Rev.  J.  Barclay  in  charge, 
the  Rev.  H.  A.  Stern  and  Bronkhorst  having  left  on  a 
visit  to  Abyssinia.  Stern,  having  accomplished  successful 
pioneer  work  in  that  country,  returned  to  Constantinople  in 
1 86 1,  leaving  Bronkhorst  behind,  to  carry  on  the  newly-opened 
mission  with  J.  M.  Flad.  In  the  course  of  the  same  year  Stern 
came  to  England  and  was  much  engaged  in  deputation  work, 
before  leaving  for  Abyssinia  in  1862.  Fresh  changes  had 
meanwhile  taken  place  at  Constantinople.  In  1861  Barclay 
was  appointed  to  the  charge  of  the  Jerusalem  mission,  and 
Dr.  Leitner  was  taken  to  his  rest.  He  had  done  an  excellent 
work  at  Balat  for  some  years,  and  his  death  was  a  serious  loss 
to  the  Society.  Stern,  who  was  closely  associated  with  him 
in  the  work,  thus  spoke  of  his  friend  : 

Our  departed  brother,  Dr.  Leitner,  was  born  in  1800,  in  a  town  of  Hungary. 
His  father,  who  was  a  rich  man,'  destined  him,  for  the  rabbinical  chair,  but  as  he 
preferred  the  medical  profession,  he  proceeded  to  Pesth,  and  there,  after  eight 
years'  study,  he  received  his  diploma,  and  was  engaged  as  a  military  physician  by 
the  Austrian  Government.  Subsequent  events  led  him  to  make  a  voyage  to 
Constantinople,  when,  quite  by  accident,  in  the  house  of  a  Jewish  friend,  he 
became  possessed  of  the  Gospel  he  had  so  long  coveted,  yet  dreaded  to  purchase. 
Brought  in  1844  as  a  humble,  penitent,  and  sincere  believer  to  the  foot  of  the 
mercy-seat,  his  heart  immediately  expanded  with  love  and  deep  compassion 
toward  his  Jewish  brethren ;  and,  in  1853,  after  many  hindrances  and  obstacles, 
he  resigned  a  lucrative  position  at  Broussa,  and  entered  the  service  of  the  Society 
as  medical  missionary,  in  which  capacity  he  continued  until  his  removal  by  death 
on  the  7th  April  in  the  preset  year  (1861).  Thoroughly  versed  in  the  Bible, 
and  imbued  with  the  Spirit  orhis  Divine  Master,  he  only  yearned  to  make  others 


364  MISSIONS    IN    MOHAMMEDAN    EUROPE  [1860 

sharers  in  those  blessings  and  privileges  he  so  fully  knew  how  to  appreciate 
himself.  Often  did  I  hear  the  suppliant  entreaties  which  he  addressed  to  the 
crowds  who  sought  his  professional  skill,  that  they  would  not  only  care  for  the 
body,  but  also  seek  help  and  safety  in  redeeming  love  for  the  immortal  soul. 

C.  S.  Newman  was  ordained  and  succeeded  to  the  charge  of 
the  station  in  1863,  and  J.  Zabanski,  another  of  the  Society's 
students,  was  sent  out  to  assist  him.  Notwithstanding  these 
changes,  the  work  was  prosecuted  with  judgment  and  vigour. 
Severe  persecution,  which  has  invariably  overtaken  en 
quirers  and  converts  in  Constantinople,  kept  their  numbers 
down,  and,  as  a  matter  of  fact,  the  records  from  1855  to  1881 
inclusive  shew  but  thirty-two  baptisms.  There  was  public 
preaching  to  Jews  twice  every  Sunday,  the  service  being  held 
in  Judaeo-Spanish  in  the  morning,  and  in  German  in  the  after 
noon,  and  also  on  Saturday,  in  addition  to  which  various 
meetings  and  classes  were  held  throughout  the  week.  A  great 
many  New  Testaments  were  sold.  Salonica,  and  the  Asiatic 
shores  of  the  Bosphorus  were  occasionally  visited  for  mission 
ary  purposes. 

School  work  continued  to  flourish,  and,  "  The  Children's 
Jubilee  Memorial  Fund,"  amounting  to  ^679  1 6s.,  was  devoted 
to  the  erection  of  school  buildings  next  to  the  mission 
house  and  chapel  at  Haskeuy,  on  the  eastern  shore  of  the 
Golden  Horn,  in  a  district  thickly  populated  by  Spanish  Jews. 
The  schools  were  completed  and  opened  in  February  1864. 
So  successful  were  they,  that  during  the  next  seventeen  years 
to  the  end  of  1881,  the  year  of  the  lamented  death  of  New 
man,  as  many  as  3,219  Jewish  children  had  passed  through 
them.  For  forty-four  years  the  school  work  has  been 
conducted  on  these  premises. 

For  many  years  a  most  excellent  missionary  and  philan 
thropic  work,  in  the  shape  of  an  institution,  or  home,  for  young 
Jewesses,  was  carried  on  by  Mrs.  Newman,  and  subsequently, 
in  a  later  period,  by  Mrs.  Crighton-Ginsburg,  the  wives 
of  the  Society's  missionaries.  The  home  was  originally 
founded  as  an  effort  of  Christian  sympathy  with  the  poor 
children  who  had  become  orphans  during  the  Bulgarian 
troubles  of  1872.  It  was  opened  in  the  same  year  at 


1 874]  HOME    FOR   JEWESSES  365 

Haskeuy,  with  two  boarders.  By  degrees,  under  Mrs.  New 
man's  and  Mrs.  Crighton-Ginsburg's  fostering  care,  the  home 
grew  in  size  until  there  were  over  fifty  pupils  in  residence.  It 
became  more  and  more  missionary  in  its  character,  and  was 
almost  exclusively  occupied  by  Jewish  girls.  Its  very  name, 
"  Kuzularem,"  that  is,  "  Feed  My  lambs,"  shewed  its  object. 
It  did  a  splendid  work,  and  proved  an  invaluable  adjunct  to 
the  work  of  the  Society,  which  in  return  helped  it  pecuniarily. 
Hundreds  of  young  Jewesses  received  its  benefits,  which 
consisted  of  a  good  Christian  education  and  domestic  training. 


CHAPTER  XXXIX. 

THE   ABYSSINIA   MISSION. 


Its  thrilling  interest  —  Falashas  —  Their  origin  — Gobat  and  Kugler,  C.M.S. 
missionaries— Qobat's  missionary  party— Flad's  third  visit— His  letter  and  the 
Society— Stern  sent  to  explore— Joined  by  Flad  and  Bronkhorst— Return  and  speech 
of  Stern— Work  carried  on  by  Flad  and  Bronkhorst— First  converts— Stern's  return 
to  Abyssinia— Results  of  the  work— Imprisonment— The  captive  missionaries — 
English  Expeditionary  Force— Battle  of  Magdala— Release,  return  home  and 
rejoicings— Native  missionaries  at  work— Flad  visits  the  frontier— Letter  from 
Beroo— Training  missionaries  for  the  work— Arrival  in  Abyssinia. 

THE  story  of  the  Society's  Mission  in  Abyssinia  is  one 
of  thrilling  interest,  and  may  even  be  compared  to  that 
of  the  Uganda  Mission  of  the  Church  Missionary 
Society.  Dr.  Stern,  in  his  speech  at  the  Annual  Meeting  in 
1869,  spoke  of  Abyssinia,  whence  he  had  finally  returned 
a  few  months  previously,  as  the  country  where  he  had 
experienced  many  mercies,  sustained  many  hardships,  and 
often  witnessed  palpable  interpositions  of  Divine  Providence. 
Many  indeed  have  always  been  the  obstacles  to  be  over 
come  and  the  dangers  encountered  by  those  who  carry 
the  light  of  truth  to  the  benighted  remnant  of  God's 
ancient  people  living  in  the  unhappy,  down-trodden,  and 
impoverished  land  of  Abyssinia.  In  recent  years  its  internal 
strifes,  endless  wars,  foreign  invasions,  and  raging  famines, 
have  added  misery  to  misery,  and  brought  desolation 
upon  Abyssinians  and  Falashas  alike.  Privations,  sufferings, 
and  the  loss  of  all  things,  have  been  the  lot  of  many 
a  Jew,  who,  through  the  instrumentality  of  the  Society,  has 
become  a  follower  of  Jesus  Christ ;  while  some  have  fearlessly 
faced  the  martyr's  death  rather  than  deny  the  Lord  who 
bought  them. 

Those    who     desire   more    detailed    information    on    this 
interesting    land    and    people,    are  referred    to    the  author's 


i86o-74]  FALASHAS  367 

Sites  and  Scenes,  part  I.,  and  to  the  authorities  there  indicated. 
This  History  can  deal  only  with  the  Jews  of  the  country  and 
the  Society's  work  amongst  them. 

The  origin  of  the  "  Falashas,"  by  which  name  the  50,000  * 
Jews  of  Abyssinia  are  known,  is  unattested  by  documents, 
and  is  accordingly  lost  in  the  dim  distant  past.  The  word 
Falasha  is  derived  from  the  Ethiopic  Falas,  and  signifies 
"  exile."  This  seems  to  indicate  that  these  Jews  were  not 
originally  natives  of  Abyssinia,  but  that  they  immigrated 
from  some  other  country.  The  following  diverse  views  as 
to  their  origin  may  be  given  : 

(i.)  The  Queen  of  Sheba,  Macqueda  by  name,  who  was  attracted  to 
Jerusalem  by  the  wisdom  and  fame  of  Solomon,  is  said  to  have  borne  him  a  son, 
called  Menilek.  When  he  arrived  at  man's  estate,  his  father  sent  him  away 
from  Jerusalem,  where  he  had  been  educated,  to  Ethiopia,  attended  by  a  large 
retinue  of  Jews,  who  intermarried  with  the  native  women. 

(ii.)  When  Solomon's  fleet  made  the  tour  of  the  Red  Sea,  some  Jewish 
adventurers,  or  traders,  settled  in  Ethiopia.  The  late  Dr.  Stern  appears  to  have 
held  this  view  (Biography  of  H.  A.  Stern,  p.  190),  also  the  late  Dr.  Krapf, 
missionary  and  explorer.  "It  is  very  probable  that  the  Jewish  settlements  in 
Abyssinia  date  from  the  time  of  Solomon.  This  wise,  liberal,  and  cosmopolitan 
monarch,  as  we  learn  from  I  Kings  x.  22,  sent  his  ships  to  Eastern  Africa  and 
India.  His  friendship  with  the  Queen  of  Sheba,  if  it  did  not,  as  the  Abyssinians 
affirm,  result  in  a  closer  connexion,  doubtless  disposed  him  to  further  the  interests 
of  Jewish  commerce  on  both  sides  of  the  Red  Sea,  and  political  motives  would 
lead  him  to  keep  up  friendly  communication  with  the  countries  that  lay  around 
its  shores.  Whence  could  he  have  obtained  better  ivory  and  finer  apes  than 
from  Abyssinia,  where  elephants  and  the  beautiful  Gueresa  apes  are  found  in 
abundance  ?  "  t 

(iii.)  Some  of  the  Jews  who  fled  into  Egypt  at  the  time  of  the  Babylonian 
Captivity  (B.C  586)  sailed  up  the  Nile  and  established  themselves  in  the  province 
of  Kwara,  subsequently  extending  into  Dembea,  Chelga,  Wogera,  Belesa,  Simen 
and  other  provinces  round  the  northern  shore  of  Lake  Dembea,  in  which  part 
of  Abyssinia  their  descendants  principally  reside  to  this  day.  A  proof  that  Jews 
were  in  Abyssinia  about  the  time  of  the  Babylonian  Captivity,  perhaps  as  early  as 
B.C.  630,  is  found  in  Zeph.  iii.  10.  The  recent  important  discovery  of  a  Jewish 
Temple  as  far  south  as  Assouan  in  the  sixth  century  B.C.  is,  perhaps,  a  further 
confirmation  of  this  view. 

(iv.)  Jews  fled  into  Abyssinia  after  the  destruction  of  Jerusalem  (A.D.  70).  Mr. 
Flad,  who  evidently  holds  the  third  view,  points  out  J  the  improbability  of  this 
conjecture,  as  the  Falashas  do  not  observe  the  Feasts  of  Purim  and  Dedication, 

*  Some  authorities  give  200,000. 
t  The  Falashas,  preface,  p.  iv.  %  Id.  p.  3. 


CHAPTER  XXXIX. 

THE   ABYSSINIA   MISSION. 


Its  thrilling  interest  —  Falashas  —  Their  origin  —  Gobat  and  Kugler,  C.M.S. 
missionaries— Oobat's  missionary  party— Flad's  third  visit— His  letter  and  the 
Society— Stern  sent  to  explore— Joined  by  Flad  and  Bronkhorst— Return  and  speech 
of  Stern— Work  carried  on  by  Flad  and  Bronkhorst— First  converts— Stern's  return 
to  Abyssinia— Results  of  the  work— Imprisonment— The  captive  missionaries — 
English  Expeditionary  Force— Battle  of  Magdala— Release,  return  home  and 
rejoicings— Native  missionaries  at  work— Flad  visits  the  frontier— Letter  from 
Beroo— Training  missionaries  for  the  work— Arrival  in  Abyssinia. 

THE  story  of  the  Society's  Mission  in  Abyssinia  is  one 
of  thrilling  interest,  and  may  even  be  compared  to  that 
of  the  Uganda  Mission  of  the  Church  Missionary 
Society.  Dr.  Stern,  in  his  speech  at  the  Annual  Meeting  in 
1869,  spoke  of  Abyssinia,  whence  he  had  finally  returned 
a  few  months  previously,  as  the  country  where  he  had 
experienced  many  mercies,  sustained  many  hardships,  and 
often  witnessed  palpable  interpositions  of  Divine  Providence. 
Many  indeed  have  always  been  the  obstacles  to  be  over 
come  and  the  dangers  encountered  by  those  who  carry 
the  light  of  truth  to  the  benighted  remnant  of  God's 
ancient  people  living  in  the  unhappy,  down-trodden,  and 
impoverished  land  of  Abyssinia.  In  recent  years  its  internal 
strifes,  endless  wars,  foreign  invasions,  and  raging  famines, 
have  added  misery  to  misery,  and  brought  desolation 
upon  Abyssinians  and  Falashas  alike.  Privations,  sufferings, 
and  the  loss  of  all  things,  have  been  the  lot  of  many 
a  Jew,  who,  through  the  instrumentality  of  the  Society,  has 
become  a  follower  of  Jesus  Christ ;  while  some  have  fearlessly 
faced  the  martyr's  death  rather  than  deny  the  Lord  who 
bought  them. 

Those    who     desire   more    detailed    information    on   this 
interesting    land    and    people,    are  referred    to    the  author's 


i86o-74]  FALASHAS  367 

Sites  and  Scenes,  part  I.,  and  to  the  authorities  there  indicated. 
This  History  can  deal  only  with  the  Jews  of  the  country  and 
the  Society's  work  amongst  them. 

The  origin  of  the  "  Falashas,"  by  which  name  the  50,000  * 
Jews  of  Abyssinia  are  known,  is  unattested  by  documents, 
and  is  accordingly  lost  in  the  dim  distant  past.  The  word 
Falasha  is  derived  from  the  Ethiopia  Falas,  and  signifies 
"  exile."  This  seems  to  indicate  that  these  Jews  were  not 
originally  natives  of  Abyssinia,  but  that  they  immigrated 
from  some  other  country.  The  following  diverse  views  as 
to  their  origin  may  be  given  : 

(i.)  The  Queen  of  Sheba,  Macqueda  by  name,  who  was  attracted  to 
Jerusalem  by  the  wisdom  and  fame  of  Solomon,  is  said  to  have  borne  him  a  son, 
called  Menilek.  When  he  arrived  at  man's  estate,  his  father  sent  him  away 
from  Jerusalem,  where  he  had  been  educated,  to  Ethiopia,  attended  by  a  large 
retinue  of  Jews,  who  intermarried  with  the  native  women. 

(ii. )  When  Solomon's  fleet  made  the  tour  of  the  Red  Sea,  some  Jewish 
adventurers,  or  traders,  settled  in  Ethiopia.  The  late  Dr.  Stern  appears  to  have 
held  this  view  (Biography  of  H.  A.  Stern,  p.  190),  also  the  late  Dr.  Krapf, 
missionary  and  explorer.  "It  is  very  probable  that  the  Jewish  settlements  in 
Abyssinia  date  from  the  time  of  Solomon.  This  wise,  liberal,  and  cosmopolitan 
monarch,  as  we  learn  from  i  Kings  x.  22,  sent  his  ships  to  Eastern  Africa  and 
India.  His  friendship  with  the  Queen  of  Sheba,  if  it  did  not,  as  the  Abyssinians 
affirm,  result  in  a  closer  connexion,  doubtless  disposed  him  to  further  the  interests 
of  Jewish  commerce  on  both  sides  of  the  Red  Sea,  and  political  motives  would 
lead  him  to  keep  up  friendly  communication  with  the  countries  that  lay  around 
its  shores.  Whence  could  he  have  obtained  better  ivory  and  finer  apes  than 
from  Abyssinia,  where  elephants  and  the  beautiful  Gueresa  apes  are  found  in 
abundance  ?  "  f 

(iii.)  Some  of  the  Jews  who  fled  into  Egypt  at  the  time  of  the  Babylonian 
Captivity  (B.C  586)  sailed  up  the  Nile  and  established  themselves  in  the  province 
of  Kwara,  subsequently  extending  into  Dembea,  Chelga,  Wogera,  Belesa,  Simen 
and  other  provinces  round  the  northern  shore  of  Lake  Dembea,  in  which  part 
of  Abyssinia  their  descendants  principally  reside  to  this  day.  A  proof  that  Jews 
were  in  Abyssinia  about  the  time  of  the  Babylonian  Captivity,  perhaps  as  early  as 
B.C.  630,  is  found  in  Zeph.  iii.  10.  The  recent  important  discovery  of  a  Jewish 
Temple  as  far  south  as  Assouan  in  the  sixth  century  B.C.  is,  perhaps,  a  further 
confirmation  of  this  view. 

(iv.)  Jews  fled  into  Abyssinia  after  the  destruction  of  Jerusalem  (A.D.  70).  Mr. 
Flad,  who  evidently  holds  the  third  view,  points  out  +  the  improbability  of  this 
conjecture,  as  the  Falashas  do  not  observe  the  Feasts  of  Purim  and  Dedication, 

*  Some  authorities  give  200,000. 
t  The  faJas/ias,  preface,  p.  iv.  +  Id.  p.  3. 


368  ABYSSINIA     MISSION  [1860 

which  were  established  during  or  after  the  Captivity.  Moreover,  they  are  entirely 
ignorant  of  the  Talmud,  and  do  not  wear  phylacteries  or  fringes  ;  neither  do  they 
observe  any  of  the  613  precepts  which  constitute  the  essence  of  post-Biblical 
Judaism.  As  the  Falasha  religion  thus  follows  the  Temple  and  not  the  synagogue 
ritual,  this  view  seems  to  be  altogether  untenable. 

(v.)  The  Falashas  are  Jews  by  religion  only,  and  not  by  descent.  Dr.  Thiersch 
says  in  his  Abyssinia  (p.  14),  that  they  are  "  Probably  for  the  most  part  the 
posterity  of  proselytes — that  is  of  Abyssinians  who  had  accepted  the  Mosaic 
religion.  They  are  most  likely  the  remnant  of  a  far  more  numerous  population 
holding  that  faith,  to  which  they  still  adhere,  while  the  bulk  of  the  Abyssinian 
nation  accepted  Christianity.  Thus  we  have  here  presented  us  a  nation  to  whom 
Moses  became  in  a  peculiar  manner  a  schoolmaster  to  bring  them  unto  Christ 
(Gal.  iii.  24)." 

This  opinion  appears  to  be  held  by  Jews  generally.  Thus  The  Jewish  Year 
Book,  1898-9  (p.  252),  said  the  Falashas  are  "A  Jewish  sect  of  Abyssinia,  who 
are  probably  descendants  of  the  old  Jewish  Himyarite  kingdom  of  South  Arabia. 
They  are  not  Jews  in  race,  but  their  ritual  is  distinctly  Jewish,  though  written  in 
the  Gez  language.  They  number  some  50,000." 

Details  of  their  domestic  life,  religious  sects  and  distinctions, 
ritual,  worship,  synagogues,  etc.,  will  be  found  in  Sites  and 
Scenes ;  part  I. 

The  story  of  Gobat  and  Kugler's  efforts  from  1826  to  1838, 
under  the  auspices  of  the  Church  Missionary  Society,  to 
evangelize  the  Abyssinians,  is  also  briefly  narrated  in  the 
same  book,  and  need  not  be  referred  to  here.  The  former, 
after  his  appointment  to  the  Anglican  Bishopric  in  Jerusalem, 
continued  to  have  the  welfare  of  the  Abyssinians  at  heart, 
and  in  1855  despatched  Krapf  and  Flad  to  ask  the  King  of 
Abyssinia,  Theodore  II.,  if  he  would  allow  some  young  men 
to  establish  schools  in  his  country  and  preach  and  teach 
the  Gospel.  Permission  having  been  obtained,  Flad,  Bender, 
Mayer  and  Kienzler,  who  had  been  educated  at  St.  Chris- 
chona,  Basle,  started  for  Abyssinia  in  November  of  the  same 
year  with  nineteen  camel  loads  of  Amharic  Bibles,  New 
Testaments  and  Psalms. 

Amongst  other  places,  they  went  to  Gondar,  where  they 
were  occupied  from  the  autumn  of  1856  to  1858,  in  visiting 
the  people,  establishing  a  boys'  school,  and  spreading  the 
knowledge  of  the  true  faith,  by  means  of  Bibles  among 
Christians  and  Jews.  The  latter,  Flad  said,  were  particularly 
accessible  and  shewed  great  eagerness  to  possess  the  Bible, 


1874]  FLAPS     THIRD     VIS 7T  369 

"our  Father's  Word,"  as  they  called  it,*  so  the  missionaries 
reserved  the  remainder  of  their  Bibles  exclusively  for  them, 
and  were  soon  able  to  begin  a  school  in  the  Falasha  village 
of  Awora,  which  was  attended  by  more  than  thirty  boys,  t 
Owing  to  ill-health  Flad  had  to  return  to  Jerusalem  in 
the  beginning  of  1858,  but  with  full  purpose  to  re-visit  the 
scene  of  his  labours.  Having  recruited  his  health  and  married 
Miss  Kneller,  in  Christ  Church,  Jerusalem,  on  October  I2th, 
1858,  he  and  his  devoted  partner  set  off  for  Abyssinia  on  the 
following  day.  This  time  he  had  thirty-five  camel  loads 
of  Bibles  and  Testaments.  At  Matama,  Mayer  met  them. 
On  account  of  a  rebellion  in  Tigre,  the  missionaries  settled 
at  Magdala  for  safety.  This  was  the  centre  of  successful  work 
for  some  time,  and  from  this  stronghold  the  Gospel  went  forth 
into  the  neighbouring  Falasha  villages.  After  the  rebellion 
was  over  the  missionaries  went  to  Gaffat.  Flad  had  sent 
to  St.  Chrischona  the  following  report  of  his  work  amongst 
the  Falashas  : 

As  regards  missionary  work  among  them  we  can  testify  that  they  shewed  a 
longing  desire  for  the  Word  of  God  (the  Old  Testament).  Had  we  last  year  had 
hundreds  of  Bibles,  we  might  have  distributed  them  amongst  the  Jews,  with 

certainty  that  they  would  read  them Our  intercourse  with  them  made  us  hope 

much  from  missionary  work  among  them    Our  hope  is  that  this  interesting 

people  may  be  raised  from  their  present  degradation,  and  perhaps  even  become  a 
salt  for  the  Abyssinian  Church. 

This  report  was  forwarded  to  the  Society  by  Pastor  Schlienz, 
the  chaplain  at  St.  Chrischona,  with  the  offer  of  some  of  their 
younger  missionaries  to  begin  work  in  Abyssinia,  under 
Flad,  and  was  indeed  a  call  not  to  be  neglected.  The 
Committee,  however,  before  coming  to  a  definite  decision  to 
occupy  the  field,  decided  to  send  out  one  of  the  Society's 
experienced  missionaries  to  investigate  the  feasibility,  or  other 
wise,  of  opening  a  mission  amongst  the  Falashas.  The  Rev. 
H.  A.  Stern,  then  stationed  at  Constantinople,  who  had  already 
had  experience  of  an  exploratory  mission  in  Arabia,  was  selec 
ted.  He  set  out  from  Constantinople,  via  Jerusalem,  in  order 

*  Notes  from  the  Journal  of  /.  M.  Flad,  p.  43. 
t  Twelve  Years  in  Abyssinia,  in  Jewish  Intelligence,  1869,  p.  191. 
B  B 


370  ABYSSINIA     MISSION  [1860 

that  he  might  obtain  from  Bishop  Gobat  trustworthy  informa 
tion  about  the  country  and  its  people.  Accompanied  by  Mr.  S. 
Bronkhorst,  he  reached  Wochni,  on  the  frontier  of  Abyssinia, 
on  March  loth,  1860.  His  first  object  was  to  obtain  permission 
from  the  King  to  work  amongst  the  Falashas.  After  a  great 
deal  of  travelling  he  had  audience,  on  the  shore  of  Lake  Dembea, 
with  Theodore,  who  had  just  returned  from  an  expedition  to 
Tigre.  The  King  willingly  granted  the  desired  permission, 
on  condition  that  Stern  likewise  obtained  leave  from  the 
Archbishop  or  Aboona.  This  was  shortly  afterward  granted, 
the  Aboona  making  one  condition  that  all  converts  should  be 
baptized  in  the  Abyssinian  Church,  a  condition  which  has 
been  observed  to  the  present  time. 

Flad  now  joined  Stern  and  Bronkhorst  as  guide  and  inter 
preter,  and  the  missionary  party  first  proceeded  to  Gondar,  the 
capital,  strikingly  situated  on  a  mountain  ridge,  the  most 
•  conspicuous  building  being  that  of  a  castle,  built  by  the 
Portuguese,  which  rises  proudly  above  the  huts  of  the  town.* 
It  is  a  large  square  building,  with  many  towers.  Whilst 
there,  Flad  and  Bronkhorst  visited  King  Theodore.  They 
next  turned  their  attention  to  some  Falasha  villages  in  the 
neighbourhood,  and  Flad  says  : 

We  found  everywhere  open  hearts  and  ears  for  the  Divine  truth  which  we  set 
forth.  In  each  village,  men,  women,  and  children  crowded  around  us  and 
listened,  often  for  hours,  with  the  greatest  attention.  In  places  where  we  passed 
the  night,  or  stayed  some  days  on  account  of  the  numbers  assembled,  we  were  so 
overwhelmed  with  visitors  that  even  Mr.  Stern's  large  tent  could  not  contain  them 
all.  We,  therefore,  divided  them  into  parties,  so  that  each  might  be  able  to  hear 
the  Gospel  and  receive  answers  to  their  questions  about  the  law,  the  sacrifices,  the 
Messiah,  and  other  points,  from  Mr.  Stern,  I  acting  as  his  interpreter.  It  was  a 
blessed  thing  for  us  to  be  able  to  satisfy  the  spiritual  hunger  and  thirst  of  our 
numerous  visitors  with  the  Word  of  Life,  and  from  the  prophecies  in  the  Old 
Testament  to  point  them  to  Jesus  Christ,  f 

Stern,  having  accomplished  his  purpose,  returned  to 
Constantinople,  arriving  there  on  March  I2th,  1861.  On  his 
way  back  he  had  written  from  Khartoum,  December  ipth, 
1860,  the  following  summary  of  his  visit : 

*  Twelve  Years  in  Abyssinia,  in  Jewish.  Intelligence,  1869,  p.  218. 
t  Ibid,  p.  219. 


1 874]  STERN'S    RETURN    AND    SPEECH  371 

My  mission  to  the  Falashas,  or  Jews  of  Abyssinia,  was  of  the  deepest  interest, 
and  most  signally  blessed.  During  my  slay  in  the  country,  I  visited,  in  company 
with  Mr.  Flad,  the  Bishop  of  Jerusalem's  Scripture  reader,  upwards  of  thirty 
Falasha  settlements,  and  saw  the  priests,  and  all  those  that  could  read,  from  more 
than  fifty-five  other  places.  The  desire  to  obtain  the  Word  of  God  exceeds  all 
description  ;  young  and  old,  the  man  standing  on  the  verge  of  the  grave,  and  the 
youth  just  rushing  into  life's  happiest  whirl,  heedless  and  indifferent  to  the  pain 
and  difficulties  of  the  road,  followed  us  for  days  and  days,  till  we  yielded  to  their 
unwearied  entreaties,  and  from  our  scanty  stock  supplied  their  communities  with 
copies  of  the  sacred  volume.  * 

Speaking  in  Exeter  Hall  in  the  May  following,  Stern 
said  : 

During  my  stay  in  that  country,  I  was  amazed  at  the  excitement  created  by  our 
preaching  through  the  various  provinces  we  visited.  Frequently,  hundreds  of 
Christians  and  Jews  would  meet  together  near  our  tent,  and  with  the  Word  of 
God  in  their  hands,  canvass  and  investigate  those  truths  which  we  had  been 
preaching. 

After  Stern's  departure,  Flad  and  Bronkhorst  continued  to 
work  amongst  the  Falashas  with  much  success.  Men  and 
women  from  thirty  to  fifty  years  of  age  began  learning  to 
spell,  in  order,  as  they  expressed  it,  "  to  read  the  sweet  Word 
of  God  "  for  themselves.  The  Amharic  services  on  Sundays 
and  holy  days  were  numerously  attended,  both  by  Jews  and 
Christians.  Many  Bibles  and  New  Testaments  went  out 
from  Genda  to  distant  houses  and  villages,  and  the  first-fruits 
of  the  work  were  now  gathered  in. 

On  July  2 1st,  1862,  twenty-two  Falashas,  after  due 
preparation  and  instruction,  were  baptized,  and  on  August 
4th,  nineteen  more.  Among  these  were  whole  families, 
and  single  persons,  especially  youths,  whom  Flad  was 
anxious  to  train  as  schoolmasters.  (  Three  of  the  converts 
were  from  fifty  to  sixty  years  old.  Twenty-four  more  were 
baptized  before  the  mission  was  given  up. 

These  encouraging  reports  led  to  Stern  being  sent  again  to 
Abyssinia  in  September  1862.  At  Alexandria,  Mr.  and  Mrs. 
Henry  Rosenthal  joined  him.  The  missionary  party  arrived 
at  Massowah  on  December  2ist.  Having  obtained  permission 
from  the  King  to  re-enter  his  country,  Stern  and  his  fellow- 
labourers  proceeded  to  Gondar,  and  in  April  to  Genda,  the 

*  Jewish  Intelligence,  1861,  p.  90. 
B  B  2 


372  ABYSSINIA    MISSION  [1860 

headquarters   of    the   Society's   mission.      Shortly    afterward 
Stern  wrote  home  : 

We  have  already  a  pious  band  of  Jewish  proselytes,  who  boldly  profess  their 
unfeigned  love  to  the  Redeemer ;  and  a  vast  number  more  are  studying  the  sacred 
Scriptures,  in  order  to  come  to  the  knowledge  of  that  truth  which  others  have 
found  to  be  the  sole  remedy  for  the  troubled  and  anxious  soul.  Most  of  our 
converts  reside  in  and  near  Genda.  To  this  they  were  prompted  by  the  desire 
of  enjoying  the  advantage  of  Christian  intercourse,  and  also  of  regular  religious 
meetings  on  the  Sabbath,  and  other  occasions,  on  the  mission  premises.  The 
worship  simply  consists  in  reading  some  collects  out  of  our  Liturgy,  and  in 
expounding  a  passage  of  Scripture.  After  Divine  service,  the  children  of  believing 
and  unbelieving  Falashas  are  catechized,  and  then  an  extemporaneous  prayer 
concludes  these  deeply  interesting  gatherings. 

At  the  same  time  Stern  selected  four  zealous  and  devoted 
converts  for  evangelistic  work  in  distant  districts.  Their 
salaries  amounted  only  to  £20  in  all !  Mission  schools  con 
stituted  another  important  branch  of  the  work.  Later  on, 
after  experience  gained  during  a  long  missionary  tour,  Stern 
wrote  : 

We  have  in  the  course  of  two  years,  without  being  allowed  to  form  a  separate 
community,  rescued  a  considerable  number  of  Falashas  from  their  unbelief,  and 
nominally,  but  not  virtually,  united  them  as  a  living,  active,  and  spiritual  element 
to  the  dead  Church  of  the  Amharas.  We  have  circulated  about  one  thousand 
whole  copies  and  portions  of  Scriptures  ;  we  have  given  an  impulse  to  the  study 
of  the  written  vernacular  ;  and  we  have  stirred  up  a  spirit  of  inquiry  among  Jews 
and  Amharas,  which  must  either  terminate  in  a  spontaneous  reform,  or  lead, 
which  is  far  more  probable,  to  our  expulsion  and  a  relentless  persecution. 

The  latter  surmise  proved  to  be  only  too  true,  and  the 
following  were  the  circumstances  which  eventually  led  to  the 
imprisonment  of  the  missionaries.  Theodore  had  despatched  a 
letter  to  the  Queen  of  England,  by  the  British  Consul,  Cameron, 
to  which,  for  some  strange  reason,*  no  reply  was  vouch 
safed.  A  similar  letter  to  Napoleon  III.  was  indeed  answered, 
but  the  verbal  message  accompanying  it  gave  dire  offence. 
Theodore  resolved  to  be  avenged  on  all  Europeans,  and  to 
"  humble  the  pride  of  Europe,"  as  he  said,  meaning  England 
and  France.f 

Some  expressions  in  Stern's  book,  Wanderings  among  the 

*  CasseWs  Illustrated  History  of  England,  vol.  ix.,  p.  295. 
t   77^1?  Captive  Missionary,  p.  123. 


1874]  CAPTIVE    MISSIONARIES  373 

Falashas  in  Abyssinia,  as  to  Theodore's  humble  origin,  also 
displeased  the  dusky  monarch.  When  Stern  paid  him  a 
visit,  in  order  to  ask  permission  to  return  home,  the  oppor 
tunity  thus  offered  for  vengeance  was  seized.  Stern  had  with 
him  two  servants.  The  hour  of  the  visit  was  unfortunately 
ill  chosen,  and  the  servants'  knowledge  of  Arabic  very  limited, 
which  rendered  their  mode  of  interpreting  obnoxious  to  the 
King.  He  ordered  them  to  be  beaten, — an  order  so  effec 
tually  obeyed,  that  they  died  in  the  night.  Stern,  unable  to 
endure  the  scene,  turned  round,  and  in  his  nervousness  bit  his 
finger, — unaware,  or  forgetful,  that  such  a  gesture  was  in 
Abyssinia  indicative  of  revenge.  At  first  the  ?King  seemed 
inclined  to  overlook  the  matter,  but  subsequently,  urged  on 
by  those  around  him,  Stern  was  struck  down  insensible,  and, 
on  recovery,  was  bound  hand  and  foot  and  consigned  to 
prison. 

For  four  and  a  half  years  Stern  remained  a  prisoner.  It  is 
impossible  to  describe  his  terrible  sufferings  and  perilous  posi 
tion  during  that  long  protracted  "  period  of  heart-rending  and 
heart-breaking  martyrdom."  Rosenthal  was  the  next  victim  ; 
subsequently  Consul  Cameron,  Flad  and  his  wife,  Mrs.  Rosen- 
thai,  Consul  Rassam,  Lieutenant  Prideaux,  Blanc,  Kerans  and 
others  were  in  turn  imprisoned.  Flad  was  shortly  afterward 
released,  in  order  to  be  sent  to  England  on  an  embassy  to  the 
Queen,  his  wife  and  children  being  held  as  hostages  for  his 
return.  The  prisoners  were  kept  in  captivity,  first  in  one 
place,  then  in  another,  and  finally  in  Magdala — with  a 
slight  interval  of  freedom  in  the  spring  of  1866 — until  Easter, 
1868.*  An  English  expeditionary 'force,  under  Sir  Robert 
Napier,  arrived  to  effect  their  deliverance.  In  answer  to 
the  demand  of  the  English  General,  and  perhaps  in  order  to 
propitiate  him,  Theodore  ordered  the  release  of  his  prisoners. 
This  tardy  act  of  justice  did  not  save  him.  A  battle  was 
fought  on  Good  Friday  between  the  English  army  and  the 
hosts  of  Theodore,  who  was  decisively  beaten.  On  Easter 


*  This  terrible  period  is  described  in   "  Mrs.   Flad's  Diary,"  in  Twelve  Years 
in  Abyssinia  (see  Jewish  Intelligence,  1869 — 1870). 


374  ABYSSINIA    MISSION  [1860 

Monday  the  stronghold  of  Magdala  was  stormed  and  cap 
tured,  and  Theodore  fell  by  his  own  hand.  Most  graphic 
accounts  of  these  stirring  days  were  sent  home  by  Stern  and 
Flad,  the  latter  of  whom  prefaced  his  remarks  with  the  appro 
priate  words,  "  The  Lord  has  turned  our  captivity  :  we  are 
like  unto  them  that  dream.  Our  mouth  is  filled  with 
laughter,  and  our  tongue  with  praise.  We  say,  The  Lord 
has  done  great  things  for  us  !  The  Lord  has  done  great 
things,  whereof  we  are  glad." 

The  release  of  the  missionaries  by  the  military  expedition 
sent  out  to  vindicate  the  honour  of  the  British  nation,  and  to 
recover  the  persons  of  its  official  representatives,  was  a  won 
derful  answer  to  believing  and  persevering  prayer.  The 
missionaries  returned  to  England  in  June  1868  ;  and,  on 
July  3rd,  a  special  meeting  for  prayer  and  thanksgiving  was 
held  at  the  Freemasons'  Hall,  presided  over  by  the  Earl  of 
Shaftesbury,  when  all  the  released  missionaries  and  wives 
were  present,  and  in  a  few  words  told  of  their  wonderful 
deliverance  wrought  by  the  Almighty  arm. 

Mr.  Rosenthal  then  retired  from  the  Society,  and  Stern 
took  up  work  in  London.  Flad  proceeded  to  Canstatt, 
where  he  was  engaged  in  translating  tracts  into  Amharic, 
watching  for  some  providential  indication  that  the  time  had 
come  to  return  to  Abyssinia,  and  revisit  the  Falasha  converts, 
after  whom  his  heart  greatly  yearned.  In  the  meanwhile  the 
work  was  left  in  the  hands  of  native  missionaries,  under  the 
supervision  of  Debtera  Beroo,  a  Falasha  convert. 

In  1871  Flad  made  a  journey  to  the  confines  of  Abyssinia. 
His  hopes  of  penetrating  into  the  country,  and  labouring 
again  amongst  the  Falashas,  were  doomed  to  disappointment; 
but  he  had  much  valuable  intercourse  with  the  principal 
converts  and  made  arrangements  for  the  work  of  pro 
claiming  the  Gospel,  and  instructing  children  in  the  elements 
of  Christianity,  to  be  carried  on  by  native  agents.  He  left  a 
number  of  Bibles  and  missionary  tracts  for  distribution 
amongst  the  Falashas  by  Debtera  Beroo,  with  money  for  the 
hire  of  camels  and  donkeys  to  convey  them.  He  also  had  an 
interview  with  the  converts.  Beroo  told  him  of  five  Falashas 


1874]  TRAINING    NATIVE    MISSIONARIES  375 

who  had  been  baptized,  and  were  living  an  irreproachable  life. 
Shortly  afterward  Flad  received  the  following  letter  from  Beroo : 

The  Holy  Scriptures  and  tracts  which  you  have  sent  are  all  distributed.  They 
have  reached  the  hands  of  all  classes  of  Falashas,  some  of  whom  already  believe, 
and  others  who  are  yet  in  darkness.  A  great  blessing  has  been  conferred  upon 
our  nation  by  offering  them  the  Amharic  Bible.  I  am  glad  to  see  more  and  more 
that  our  people,  through  the  study  of  it,  begin  to  perceive  the  difference  between 
the  Word  of  God  and  of  man.  Before  we  had  the  Amharic  Bible,  we  followed 
ignorantly  our  blind  and  ignorant  leaders,  the  priests,  whose  doctrine  is,  in  most 
cases,  contrary  to  the  Word  of  God.  I  instructed  five  Falashas,  who  were 
baptized  in  November  (probably  1871).  They  are  living  at  Dshargy,  in  their 
country  of  Dagusa  (two  days'  journey  from  Genda).  Two  of  them  are  learned 
Debteras,  and  both  are  now  teaching  the  Falashas.  There  are  also  25  other 
Falashas  whom  I  am  preparing  for  baptism,  and  when  this  reaches  you,  they  will 
have  been  received  into  the  Christian  community.  All  of  them  send  their 
salutations.* 

One  of  the  fruits  of  the  mission  was  seen  in  the  fact  that 
five  young  Falasha  and  Abyssinian  converts  were  brought  to 
Europe  in  1871,  and  sent  to  St.  Chrischona,  Basle,  for 
missionary  training.  Their  names  were  Argawi,  Agashe, 
Samany  Daniel,  Sanbatoo  and  Hailu.  The  northern  climate 
tried  them  greatly,  and  the  last  named  died  of  con 
sumption.  In  October  1873  the  other  four  students  left 
that  institution  to  enter  upon  their  work  in  their  native 
country,  and,  under  the  direction  of  Flad,  arrived  on  the 
Abyssinian  frontier  in  1873.  Had  permission  been  granted, 
Flad  was  prepared  to  remain  in  the  country  for  two  or 
even  three  years,  in  order  to  superintend  the  native  agents 
and  secure  to  them  the  benefit  of  his  wise  and  fatherly 
counsel.  This  desire  it  pleased  God  to  overrule.  The  Falasha 
agents  and  converts  were  to  be  left  alone,  as  far  as  personal 
encouragement  was  concerned,  that  they  might  the  more  rest 
on  the  help  and  strength  which  come  from  God.  The  King 
allowed  Flad  to  enter,  but  not  to  remain  in  the  country ; 
so  that,  after  having  arranged  for  the  stationing  of  the 
different  agents,  and  the  circulation  of  books  and  tracts,  he 
bade  a  sorrowful  farewell  to  the  converts  and  their  families. 
We,  too,  must  now  leave  them  for  a  time,  to  return  in 
Chapter  L. 

*  The  Sixty-fifth  Report  (1873),  P-  106. 


CHAPTER  XL. 

WORK   IN   JERUSALEM,   AND   THE   EAST. 


Death  of  Dr.  Macgowan— Succeeded  by  Dr.  Chaplin— Joseph  Barclay  as  head  of 
the  Mission— Other  workers— Russian  buildings— Visit  of  the  Prince  of  Wales— Also 
of  the  Crown  Prince  of  Russia— James  Neil  succeeds  Barclay— Extensive  erection 
of  buildings— Death  of  P.  H.  Stern— Safed  and  Tiberias  visited— Damascus  also— 
Frankel  appointed— Book  depot  opened — Rabbinical  opposition— Progress— Grants 
to  British  Syrian  schools — Missionary  visits— M.  Rosenthal — J.  B.  Goldberg  at 
Smyrna — Convert  cast  into  prison— J.  M.  Eppstein's  arrival — Baptisms — Develop 
ments—Chapel,  Dispensary,  etc. —Ten  years'  busy  work— Bagdad— Briihl  at 
Bombay— Dispensary  at  Bagdad— Closing  of  station— Results  direct  and  indirect. 

THE  first  notable  event  in  the  Jerusalem  mission  during 
this  Period  was  the  death  on  February  6th,  1860,  of  Dr. 
Macgowan,  an  honoured  and  greatly  valued  labourer 
amongst  the  Jews.  He  was  the  last  of  that  group  of 
missionaries  who  were  contemporary  with  Bishop  Alexander, 
and  had  aided  in  the  foundation  of  the  Jerusalem  mission,  in 
the  annals  of  which  he  filled  no  inconsiderable  space.  "  So 
Joseph  died  and  all  that  generation."  Dr.  Macgowan  had 
given  up  much  for  Christ  ;  he  was  a  highly  educated  man,  as 
his  library,  bequeathed  to  the  Society,  testified ;  an  able 
practitioner,  and  a  devoted  medical  missionary.  He  also 
left  to  the  Society  his  household  property  at  Jerusalem, 
valued  at  .£3,000. 

He  did  a  great  work  in  Jerusalem,  as  thousands  of  Jews 
testified  when  they  said,  "  A  prince  and  a  great  man  is  fallen 
in  Israel !  "  The  Rev.  H.  Crawford  wrote  of  him  : 

During  eight  years  of  intimate  brotherly  acquaintance,  I  do  not  recollect 
hearing  a  single  sentence  from  our  departed  brother's  lips,  boasting  of  his  own 
work,  or  magnifying  the  importance  of  what  he  had  done  amongst  the  Jews.  The 
beginning  of  the  hospital  department  was  the  difficulty,  and  to  carry  it  forward 
will  be  a  comparatively  easy  thing ;  but  it  will  not  be  easy  to  find  a  man  who  will 
so  cheerfully  devote  his  life  to  the  work,  and  will  be  so  perfectly  identified  with 
the  feelings  and  interests  of  the  Jerusalem  Mission, 


1 860-74]  DR.     CHAPLIN  377 

The  forecast  was,  in  the  providence  of  God,  destined  to  re 
main  unfulfilled  ;  and  the  Society  was  most  fortunately  able 
to  secure,  in  the  person  of  Dr.  Thomas  Chaplin,  one  who  in 
every  way  proved  to  be  a  worthy  successor  to  Dr.  Macgowan. 
During  the  short  interval  which  elapsed  between  the  death  of 
the  latter,  and  the  appointment  of  Dr.  Chaplin,  the  hospital 
was  in  charge  of  Mr.  E.  Atkinson,  with  Mr.  A.  Iliewitz  as 
assistant.  Dr.  Chaplin,  who  had  received  his  medical  training 
at  Guy's  Hospital,  took  up  the  charge  on  December  23rd,  1860. 
He  consolidated  the  work  commenced  under  Macgowan, 
and  made  it  a  greater  power  and  success  than  it  had  ever 
been  before.  His  name  was  respected  by  the  Jews  throughout 
Palestine  and  the  East,  who  felt  that  in  him  they  had  a  true 
friend  as  well  as  an  able  and  an  experienced  doctor. 

For  nearly  two-thirds  of  this  Period  the  mission  was  under 
the  charge  of  the  Rev.  Joseph  Barclay  who  was  transferred 
from  Constantinople  in  1861,  on  the  retirement,  through 
ill-health,  of  the  Rev.  H.  Crawford.  Speaking  in  Exeter 
Hall  in  1865,  Barclay  said  that  whilst  there  was  a  congre 
gation  of  144  descendants  of  Abraham  worshipping  in  Christ 
Church,  it  would  be  larger,  if  the  converts  were  not  in  so 
many  cases  obliged  to  leave  Jerusalem  in  search  of  employ 
ment.  It  was  during  this  visit  to  England  that  Barclay  took 
the  degree  of  LL.D.  He  resigned  in  1870,  after  thirteen  years 
of  faithful  work  in  the  East.  The  changes  in  the  personnel  of 
the  mission  during  these  years  were  not  many.  The  Revs. 
F.  C.  Fleishhacker,  and  E.  B.  Frankel,  and  L.  E.  Griinwald 
and  G.  E.  Andersson  were  added  to  the  staff. 

The  erection,  in  1862,  of  large  Russian  buildings  at  the 
north-west  side  of  the  city  caused  a  great  deal  of  speculation 
as  to  the  purpose  for  which  they  were  intended.  They 
occupied  an  area  350  yards  broad,  and  450  yards  long. 
The  ground  was  surrounded  by  a  wall  15  feet  high.  The 
buildings  comprised  a  palace  for  a  bishop,  a  magnificent 
cathedral,  and  large  quadrangular  buildings,  intended  for  the 
accommodation  of  many  hundreds  of  pilgrims.  The  visit  of 
H.R.H.the  Prince  of  Wales,  now  King  Ed  ward  VII., was  another 
great  event  in  the  same  year  (1862).  He  visited  the  hospital 


378  WORK    IN  JERUSALEM,     AND     THE    EAST  [1860 

and  made  many  enquiries  with  reference  to  the  Jews  and  their 
ailments,expressing  himself  much  pleased  with  the  medical  care 
bestowed  upon  them,  and  subsequently  sent  a  donation  of  £i  5  : 
with  a  similar  sum  to  the  Jewesses'  Institution.  The  Crown 
Prince  of  Prussia,  afterward  the  Emperor  Frederick  III.,  visited 
Jerusalem  in  1869.  The  Society's  missionaries  escorted  him 
into  the  city  ;  he  attended  a  special  German  service  in  Christ 
Church,  and  also  inspected  the  hospital.  The  facilities  for  access 
to  Jews  greatly  increased  during  this  Period.  A  missionary  at 
Jerusalem  left  on  record  that  ten  years  before  he  could  scarcely 
venture  to  visit  the  Jewish  quarter  without  being  exposed  to  in 
sult  and  illtreatment ;  but  in  1 870  he  could  spend  hours  every 
day  visiting  the  Jews,  without  the  slightest  difficulty.  He  was 
received  kindly,  and  sometimes  cordially,  wherever  he  went. 

The  Rev.  James  Neil  succeeded  Dr.  Barclay  as  head  of  the 
mission  in  May  1871,  holding  the  position  until  1875.  In  his 
first  report  he  referred  to  the  great  and  significant  changes 
which  were  coming  over  the  Holy  City.  Between  one  and 
two  hundred  buildings,  from  the  magnificent  palace  of  the  so- 
called  Russian  mission  down  to  the  small  but  well-built 
cottages  of  Jews,  had  arisen  without  the  walls.  Where  ten 
years  previously  there  was  a  barren  waste,  now  handsome 
residences  and  beautiful  gardens,  stretching  far  along  the 
Jaffa  road,  told  of  returning  life.  Large  tracts  of  hitherto 
neglected  land,  especially  on  the  Mount  of  Olives,  had  been 
purchased  and  enclosed.  The  value  of  ground  had  increased  in 
some  instances  a  hundred-fold.  Two  handsome  synagogues 
of  the  Ashkenazic  Jews  had  been  newly  built,  while  the 
Sephardic  community  erected  schools  for  children  and  alms- 
houses  for  widows.  A  number  of  smaller  synagogues  had  also 
sprung  up.  The  ruined  church  and  extensive  hospital  of  the 
Knights  of  St.  John,  so  long  in  the  dust,  had  been  presented 
by  the  Sultan  to  the  Emperor  of  Germany,  and  restored.  A 
church,  called  St.  Paul's,  was  erected  by  the  Church  Missionary 
Society  for  the  native  Protestant  community.  The  Jaffa  Gate 
was  for  the  first  time  thrown  open  by  night  as  well  as  day. 

The  Revs.  A.  Bernstein  and  H.  Friedlander  were  added  to 
the  mission  staff  at  this  time. 


1874]  SAFED    AND     TIBERIAS     VISITED  379 

An  old  and  valued  worker  passed  away  in  1873  in  the  person 
of  P.  H.  Stern,  the  Scripture  reader  to  the  German-speaking 
Jews.  For  twenty  years,  since  he  came  out  of  Jewish  darkness 
himself,  he  had  delighted  to  preach  the  Gospel  to  his  brethren. 
He  lived  a  quiet  and  devoted  life,  and  shortly  before  his  death, 
when  asked  of  his  hope,  replied,  "  In  Christ  I  have  lived,  in 
Christ  I  die."  "  Tell  my  brethren,"  he  said,  "  to  hold  to  Christ 
— He  is  the  Redeemer  of  their  souls — we  can  do  nothing — He 
is  all ; "  and,  gathering  his  remaining  strength,  he  repeated 
earnestly,  "  He  is  all!  He  is  all!  " 

Safed  and  Tiberias,  and  occasionally  Haifa,  Acre,  Beyrout, 
and  other  places,  were  visited  from  time  to  time  during 
this  Period  by  the  Jerusalem  missionaries.  Nicolayson, 
Crawford,  Hefter,  Dr.  Atkinson,  Bailey,  Dr.  Barclay,  Dr. 
Chaplin,  Frankel,  Neil,  Bernstein,  Dr.  Ilievvitz,  Wiseman  and 
others  took  part,  some  of  them  repeatedly,  in  these  periodical 
visits.  Records  remain  of  work  thus  done  in  most  years 
of  the  Period.  At  Tiberias,  Jews  were  in  the  tents 
of  the  missionaries  from  morning  to  night  and  even 
during  meals  and  prayers.  At  Safed,  the  mission  party 
usually  received  a  warm  welcome  from  many  of  the 
Jews,  though  on  one  occasion  Dr.  Barclay  was  stoned.  Their 
coming  made  a  break  in  the  monotony  of  the  secluded  life  of 
the  place ;  they  had  Bibles  and  Haphtorahs  to  sell  or  to 
distribute  ;  the  sick  were  glad  to  consult  the  doctor  ;  and  a 
few,  even  at  that  early  period,  welcomed  the  opportunity  of 
conversing  on  religious  topics,  of  exhibiting  their  Talmudic 
knowledge  and  skill  in  controversy,  and  of  learning  something 
more  about  Christians  and  Christianity.  Gradually  and 
almost  imperceptibly,  in  the  course  of  years  a  change  was 
observed  to  come  over  the  tone  of  the  leading  members  of  the 
community.  Animosity  against  "  the  mission  "  seemed  to  be 
passing  away.  Rabbis  who  formerly  kept  themselves 
haughtily  aloof  were  willing  to  receive  and  talk  with  the 
missionaries,  and  expressed  much  gratitude  for  the  services 
rendered  by  the  medical  officers.  Patients  from  Safed  were 
almost  constantly  inmates  of  the  Jerusalem  hospital,  or 


380  IVORK    IN  JERUSALEM,     AND     THE    EAST  [1860 

attendants  in  the  out-patient  rooms.  On  one  occasion 
a  formal  request  was  made  by  some  of  the  principal  Jews 
that  the  Committee  would  send  school  teachers  and  a 
physician  there.  This  remarkable  change  became  more  and 
more  apparent.  In  1867  the  Society  purchased  some  freehold 
building  ground,  two  acres  in  extent.  Subsequently  access 
to  this  from  the  public  road  was  obtained  by  exchanging  the 
second  mission  house  for  a  slip  of  land. 

Damascus  also  was  visited  by  the  Society's  missionaries  at 
Jerusalem  in  1863,  and  each  year  from  1865  to  1869.  It  was 
their  practice  to  pitch  their  tents  in  one  of  the  numerous 
gardens,  which  are  such  a  delightful  feature  of  the  city,  and 
to  take  a  room  in  the  Jewish  quarter,  where  Jews  could  come 
for  books  and  medicines.  In  September  1870,  a  resident 
missionary,  the  Rev.  E.  B.  Frankel,  was  stationed  at  Damascus. 
He  received  a  welcome  from  many  of  the  Jews,  sometimes  as 
many  as  a  hundred  calling  upon  him  in  a  single  day.  They 
were  very  anxious  that  he  should  open  a  school  for  boys.  A 
mission  assistant  was  appointed,  and  a  book  depot  furnished, 
and  this  led  to  a  great  demand  for  Hebrew  Bibles.  A  night- 
school  was  commenced  with  nineteen  pupils  ;  after  the 
instruction  was  over,  the  crowd  outside  was  so  persistent  that 
they  were  admitted  to  the  room,  and  for  nearly  two  hours 
Frankel  preached  the  Gospel  to  a  congregation  of  more  than  a 
hundred.  A  large  number  of  tracts  were  distributed,  and 
eagerly  read — and  that  too  in  the  public  thoroughfares.  This 
afforded  great  encouragement. 

Soon,  however,  the  interest  that  had  been  awakened  led 
to  opposition  on  the  part  of  the  rabbis,  who  issued  a  cherem 
against  an}'  Jew  putting  his  foot  within  the  mission  premises. 
This  at  once  caused  the  attendance  at  the  night-school  to 
diminish,  though  a  slight  increase  followed  shortly  afterward  ; 
but  even  the  ban  of  the  rabbis  did  not  prevent  the  following 
bold  confession,  which  occurred  during  a  warm  controversy 
carried  on  in  the  bookshop.  An  old  blind  Jew  stepped 
forward  and  asked  for  a  New  Testament.  "  Let  me  feel  the 
book,"  he  said,  putting  it  to  his  lips  and  kissing  it ;  "  this  is 


1874]  PROGRESS    AT    DAMASCUS  381 

God's  book,  it  is  the  truth.  God  bless  the  missionaries  who 
have  come  here  to  do  us  good  !  "  Before  the  Jews  had  time 
to  recover  from  the  panic  which  these  words  created,  he  had 
disappeared. 

The  work  was  pursued  industriously  and  progressed  so 
favourably,  that  at  the  end  of  fifteen  months'  labour,  Frankel 
was  able  to  report  that  the  mass  of  the  Jewish  population 
had  been  roused  to  weigh  the  questions  at  issue  between  Jews 
and  Christians,  though  the  rabbis  tried  all  they  could  to 
restrain  them.  He  heard  from  rich  and  poor  alike  that  they 
were  studying  the  Bible  and  were  convinced  of  the  truth  of 
Christianity.  An  aged  rabbi,  who  was  blind,  came  once  or 
twice  in  the  week  to  have  the  New  Testament  read  to  him  ; 
he  declared,  in  the  -presence  of  many  Jews,  that  he  could  find 
no  objection  to  the  book,  and  that  it  appeared  to  him  to  be 
the  Word  of  God.  Hundreds  of  Jews  resorted  to  the  book 
depot.  The  number  of  Bibles  sold  amounted  to  the  large 
figure  of  747  ;  whilst  many  portions  of  the  same,  as  well  as 
the  New  Testament,  were  either  sold  or  given  away.  A 
school  for  boys  was  opened  ;  fourteen  Jews  were  instructed 
during  the  year,  and  there  was  one  baptism.  Grants  in  aid 
were  made  to  the  Olive  Branch  School  at  Beyrout,  established 
in  1863,  in  which  there  were  30  Jewish  children ;  to  the  Girls' 
Training  Institution,  Beyrout,  with  two  Jewesses  ;  and  to  the 
School  for  Girls,  at  Damascus,  established  1868,  with  twenty- 
three  Jewish  children.  These  excellent  schools,  belonging  to 
the  British  Syrian  Mission,  were  founded  by  the  late  Mrs. 
Bowen  Thompson.  The  grants  were  continued  till  1892, 
when  they  were  withdrawn,  as  it  was  felt  that  the  funds  of 
the  Society  should  be  expended  solely  on  the  Society's  work. 

In  1871  Frankel  visited  Beyrout,  Alexandretta,  Antioch 
and  Aleppo,  and  in  1872,  Sidon,  Beyrout  (twice),  Tripoli, 
Alexandretta,  Antioch,  Biridjick,  Orfah,  Aintab,  and  Kilis. 
Most  of  the  Jews  in  these  places  are  Sephardim  and  strict 
Talmudists.  They  were  in  every  place,  Sidon  excepted, 
friendly  to  the  missionaries,  willing  to  listen  to  the  Gospel,  and 
to  read  missionary  literature.  Sidon,  Beyrout,  Tripoli,  Alexan 
dretta,  Antioch,  Aleppo  and  other  places  were  visited  in  1873. 


382  WORK    IN  JERUSALEM,     AND     THE    EAST  [1860 

Mr.  M.  Rosenthal,  subsequently  the  Rev.  Michael 
Rosenthal,  late  vicar  of  St.  Mark's,  Whitechapel,  a  convert 
of  the  late  Rev.  Dr.  Ewald,  having  received  his  missionary 
training  in  the  Society's  College,  was  sent  to  Damascus  in 
1872,  to  work  under  Frankel.  The  sale  of  Holy  Scriptures 
was  large  in  both  this  and  the  following  year  ;  the  printing 
press  was  busy  issuing  fresh  Hebrew  placards  every  week, 
which  appealed  to  the  Oriental  desire  for  something  new  ; 
the  Saturday  Hebrew  lectures  were  well  attended,  the  num 
ber  of  those  present  varying  from  20  to  1 50 ;  enquirers  were 
under  instruction,  two  of  whom  wrere  baptized.  In  1873  the 
work  was  much  checked  by  a  cherem.  Most  unfortunately,  on 
account  of  the  illness  of  his  wife,  Frankel  had  to  leave 
Damascus.  Rosenthal  remained  in  charge  until  ill-health 
compelled  him  also  to  retire,  in  1874. 

In  Smyrna  we  find  the  Rev.  J.  B.  Goldberg  and  a  colporteur 
at  work  in  1860.  The  former  had  been  a  rabbi  at  Jerusalem.* 
On  his  conversion  to  Christianity,  he  had  been  trained  as  a 
missionary  in  the  Holy  City,  and  ordained  in  1856) 
subsequently,  as  we  have  seen,  labouring  at  Salonica  and 
Constantinople.  Finding  numerous  openings  for  his  work  at 
Smyrna,  but  at  the  same  time  opposition,  he  could  say,  "  A 
great  door  and  effectual  is  opened  unto  me,  and  there  are 
many  adversaries"  (i  Cor.  xvi.  9).  The  rabbis  were  alarmed 
at  the  spread  of  so  much  Christian  knowledge,  and  resolved  by 
all  means  to  put  a  stop  to  it.  Accordingly,  they  cast  a 
young  convert  into  prison. 

After  Goldberg  had  obtained  his  release  several  Jews  came 
to  see  him,  and  made  enquiries  as  to  the  causes  which  led  him 
to  renounce  rabbinism,  the  religion  of  his  forefathers.  Next 
day  many  more  came,  and  on  the  Saturday  following  his  house 
was  full  of  them  from  morning  till  night.  Both  Goldberg  and 
the  convert  laid  before  them  the  chief  doctrines  of  Christianity. 

Anxious  to  improve  these  opportunities,  a  Judaeo-Spanish 
service  was  commenced  on  Sundays,  with  at  first  an  audience 
consisting  of  nine  or  ten  people.  The  next  Sunday  the 

*  See  page  237. 


1 874]  EPPSTEIN    AT    SMYRNA  383 

number  of  hearers  increased  to  fourteen,  and  on  the  following 
Sunday  it  was  still  higher.  On  Saturdays,  too,  and  on  other 
week  days,  Goldberg  continued  to  have  numerous  visits  from  all 
classes,  and  a  good  number  of  tracts  were  put  into  circulation. 
These  things  caused  no  little  sensation  amongst  the  Jews, 
and  excited  the  rage  of  the  Chachamim  to  the  utmost.  The 
chief  rabbi  ordered  a  severe  chereui  to  be  proclaimed, 
prohibiting  any  Jew  from  going  not  only  to  the  missionary's 
house,  but  also  to  the  street  in  which  he  lived  !  This  cherem 
was  effective  only  for  one  week.  Another  young  enquirer 
was  shortly  afterward  cast  into  prison,  where  he  lay  for 
several  weeks,  and  then  obtained  his  release  by  submitting 
to  the  rabbis.  About  the  time  of  Easter  1863,  the  "  Blood 
Accusation "  caused  a  serious  riot  in  Smyrna.  Three  en 
quirers  were  baptized  during  the  year,  and  the  island  of  Crete 
visited.  The  circulation  of  Scriptures  was  twofold  that  of  the 
preceding  year.  Owing  to  ill-health  Mr.  Goldberg  had  to 
leave  Smyrna  in  1866. 

The  Rev.  J.  M.  Eppstein  entered  on  his  long  connexion 
with  Smyrna  on  July  I3th,  1867.  Shortly  afterward  the 
rabbis  took  alarm  and  issued  a  chere-in  against  Christian 
Missions,  which,  though  it  prevented  some  Jews  from  calling 
on  the  missionary,  did  not  render  them  inaccessible  to  him 
when  he  visited  their  shops  and  houses  ;  whilst  the  poor 
gladly  welcomed  him  when  he  entered  the  Jewish  quarter. 
In  three  months  Eppstein  was  thus  brought  into  contact  with 
more  than  200  Jews,  some  of  whom  received  regular  instruction. 
Poverty,  staring  converts  and  enquirers  in  the  face,  was  the 
great  obstacle  to  their  acknowledgment  of  Christianity.  In 
the  following  year,  1869,  however,  six  Jewish  baptisms,  the 
first-fruits  of  Eppstein's  labours  in  Smyrna,  were  recorded. 
The  next  year  saw  a  development  in  the  work  by  the  opening 
of  a  mission  house,  which  included  a  chapel,  a  dispensary, 
a  reading-room  and  a  Wanderers'  Home.  It  is  not  surprising 
to  read  that  Eppstein's  labours  greatly  increased,  or  that 
his  intercourse  with  Jews  almost  doubled.  Some  looked  upon 
this  house  as  peculiarly  theirs,  and  called  it  their  synagogue. 
Regular  services  were  conducted  on  Sunday,  a  lecture 


384  WORK    IN  JERUSALEM,     AND     THE    EAST  [1860 

on  controversial  points  every  Saturday,  and  prayers  and 
exposition  daily  throughout  the  first  seven  months.  Sixteen 
Jews  experienced  the  benefits  of  the  Home.  More  than  a 
thousand  Jews  and  Jewesses  attended  the  mission  house 
during  the  year,  whilst  numbers  were  visited  in  their  own 
homes.  Eppstein  made  a  trip  to  the  island  of  Chios,  but 
found  the  Jewish  community  there  both  ignorant  and  bigoted. 

In  the  following  year,  1871,  as  many  as  1,200  Jews  were 
relieved  at  the  dispensary,  and  upward  of  2,000  heard  the 
Gospel.  A  service  for  Jews  was  held  nearly  every  morning, 
and  a  Bible  class  nearly  every  evening.  Thirty-two  enquirers 
were  instructed,  two  of  whom  received  baptism.  Many  towns 
in  Asia  Minor  were  visited. 

In  1872  Eppstein  crossed  to  the  island  of  Crete,  where  he  met 
with  much  encouragement  in  his  work.  Just  about  Eastertide 
of  that  year  there  was  another  revival  of  the  "Blood  Accusation." 
This,  owing  to  Eppstein's  sympathetic  attitude,  led  to  a  most 
cordial  feeling  being  established  between  himself  and  the  rabbis 
and  the  whole  Jewish  community.  There  was  one  baptism, 
and  twenty-three  enquirers  received  Christian  instruction. 

The  next  two  years  saw  a  similar  work  accomplished, 
with  larger  numbers  attending  the  dispensary  and  services. 
Numerous  indeed  were  the  efforts  made  to  attract  Jews. 
Every  Saturday  a  lecture  was  given  to  them,  a  service  held 
for  them  on  Sunday  afternoon  in  Judaeo-Spanish  ;  and  weekly 
meetings  conducted  either  in  the  English,  German,  Judaeo- 
Spanish,  Hebrew  or  Arabic  language.  Large  placards 
addressed  to  Jews  were  found  useful,  about  1,000  being  issued 
every  year.  For  six  months  in  1874  Eppstein  was  assisted  by 
M.  Rosenthal,  from  Damascus.  The  former  baptized  sixteen 
Jews  during  his  first  10  years'  residence  in  Smyrna,  and  in 
1871  a  Jew  was  baptized  by  the  Bishop  of  Gibraltar  (Harris). 

With  a  brief  description  of  the  work  at  Bagdad  and  the 
further  East  we  must  bring  this  chapter  to  a  close.  We  left 
Briihl  and  Eppstein  there  in  Chapter  XXXI.  In  November 
1859,  the  former  was  authorized  to  go  to  Bombay,  and  to 
see  what  could  be  done  in  the  way  of  missionary  effort 


1874]  BOMBAY    AND    BAGDAD  385 

amongst  the  Jews  in  the  Presidency,  and  on  the  west  coast  of 
India.  He  arrived  at  Bombay  in  February  ;  but,  unfortunately, 
continued  ill-health  prevented  him  from  doing  much  there,  or 
at  Bussorah,  Bushire  and  Muscat,  which  he  also  visited,  and 
eventually  necessitated  an  earlier  return  to  Bagdad  than  he 
had  anticipated.  A  few  years  later  he  wrote  : 

With  regard  to  the  Jews  in  India,  amongst  the  Arab  and  German  Jews,  the 
preaching  of  the  Gospel  has  not  been  entirely  without  effect.  Two  from  amongst 
the  latter,  both  very  intelligent  young  men,  have  lately  been  baptized  at  Bombay, 
and  are  said  to  live  according  to  their  profession.  One  of  them  received  his  first 
impression  of  Christianity,  and  was  for  a  long  time  under  instruction,  at  Bagdad.* 

In  1861  one  out  of  fourteen  enquirers  received  baptism, 
and  two  the  next  year.  The  opening  of  a  dispensary,  under 
Eppstein's  charge,  where  1,000  patients  were  seen  during 
1 86 1,  greatly  facilitated  and  helped  the  work.  Results,  how 
ever,  were  comparatively  small,  and,  after  much  consideration 
the  Committee  decided  to  withdraw  the  missionaries,  hoping 
that  Bagdad  itself,  and  other  cities  in  the  neighbourhood, 
might  be  visited  from  time  to  time  by  agents  of  the  Society. 

Whilst  direct  results,  evidenced  by  actual  baptisms,  were 
not  great,  the  value  of  the  work  was  incontestable.  Bruhl 
could  thus  write  : 

This  mission  has  been  one  where  the  work  of  preparation  has  occupied  the  most 
prominent  position.  By  the  number  of  New  Testaments  and  controversial  works 
distributed,  thousands  of  Jews  have  learned  the  true  history  of  the  Saviour,  which 
they  formerly  considered  a  tissue  of  falsehoods  and  blasphemies.  The  almost 
gratuitous  distribution  of  the  Old  Testament  Scriptures,  and  the  frequent  visits  of 
the  missionaries,  have  not  only  supplied  the  Jews  from  the  Orontes  to  the  Oxus 
with  the  pure  Word  of  God,  but  have  also  given  practical  proof  of  the  pure  and 
self-denying  charity  which  animates  the  true  Christian.  Thus  contempt  and 
distrust  have  given  place  to  respect  and  confidence,  t 

Though  very  few  outward  and  visible  signs  appear  of  the  progress  of  the 
Lord's  work  amongst  the  Jews,  fifteen  years'  residence  in  these  regions  enables 
me  to  say  that  a  great  work  of  preparation  has  been  done.  The  whole  country 
in  which  it  has  been  my  privilege  to  labour,  and  which  I  have  traversed  several 
times  in  its  length  and  breadth,  has  been  permeated  with  the  leaven  of  the  Gospel. 
There  is  not  a  village,  certainly  not  a  town  containing  Jewish  inhabitants,  where 
the  Gospel  has  not  been  preached  and  accepted,  though  outwardly  there  are  no 
converts,  j 

*  Jewish  Intelligence,  1866,  p.  168. 

t  Fifty -fourth  Report  (1862),  p.  89. 
\Jewish  Intelligence,  1866,  p.  168. 

C  C 


386  JERUSALEM    AND     THE    EAST  [1860-74 

Nearly  ten  rabbis,  each  of  whom  has  a  small  number  of  followers,  are  known 
to  me  living  in  various  parts  of  Persia,  who  believe  the  Lord  Jesus  to  be  the 
Messiah  ;  and  some  of  them  believe  in  Him  as  their  God  and  Saviour.* 

Before  the  missionaries  left  Bagdad  for  England,  they 
received  daily  instances  of  respect  and  love  from  the  Jews, 
numbers  expressing  regret  at  their  departure,  and  anxiously 
asking  whether  they  thought  of  returning.  Briihl  was 
presented  with  a  silver  tray  with  a  suitable  inscription,  as  a 
testimonial  of  the  esteem  in  which  the  missionaries  were  held 
by  the  Jewish  population. 

Writing  nearly  thirty  years  afterward  Eppstein  said : 

I  do  not  consider  that  the  field  was  so  barren  as  some  were  led  to  think.  We 
could  not  understand,  at  the  time,  why  Bagdad  was  given  up  ;  and  so  convinced 
were  both  my  colleague  and  myself  of  its  ultimate  success  that  he  offered,  on 
his  and  my  behalf,  to  remain  as  itinerating  missionaries  in  the  Bagdad  district, 
after  sending  our  families  to  England,  for  five  years,  in  order  to  visit  all  the 
places  of  importance  and  to  preach  the  Gospel.  How  surprised  and  astonished 
our  friends  were,  when,  about  twenty  years  after  we  had  left,  the  call  came  from 
Hamadan,  in  the  adjoining  country  of  Persia,  "  Come  over  and  help  us."  It  was 
then  clearly  seen  that  our  labours  in  the  Lord  had  not  been  in  vain,  f 


*  /ewish  Intelligence,  1866,  p.  169. 

t  Jewish  Missionary  Intelligence,  1893,  p.  34. 


CHAPTER  XLI. 

WITH   ISRAEL   IN    EGYPT   AND   NORTH   AFRICA. 


Relchardt  at  Cairo— Schools  and  circulation  of  the  Scriptures— B.  W.  Wright 
succeeds— Mission  given  up,  but  revisited— Reichardt  at  Alexandria— Missionary 
placards  Issued— Fenner  at  Tunis— Gaining  the  ear  of  the  Jews— Ten  laborious 
years  and  early  death— Qinsburg  at  Constantine— He  visits  the  Sahara  and  other 
places— His  good  work  at  Algiers— Home  for  enquirers— Church  erected — Morocco 
visited  by  Qinsburg— Also  by  Sir  Moses  Montefiore. 

ONCE  again  we  must  visit  the  land  of  Egypt,  where  in 
1854  we  left  the  Rev.  H.  C.  Reichardt  at  work  at  Cairo 
(Chapter  XXXII.)  The  mission  school  continued  to 
flourish,  and  by  the  end  of  1861  there  were  no  less  than  178 
children  in  attendance.  In  the  same  year  two  Scripture  readers 
were  engaged,  one  for  Italian,  the  other  for  Arabian  Jews. 
The  latter  visited  a  great  many  villages  with  Jewish  popula 
tions.  The  next  year  an  Arabic  service  was  started.  A 
baptism  took  place  on  December  22nd,  1862 ;  and  the  following 
year  as  many  as  2,838  Bibles  in  Hebrew,  Arabic,  Italian,  and 
other  languages  were  circulated.  Many  visits  were  paid  to 
Alexandria  and  other  places  between  1856  and  1863.  All 
this  shewed  considerable  activity,  and  Reichardt  could  say, 
"  The  leaven  of  Gospel  truth  has  never  been  more  effectually 
spread  among  the  Jews  in  Egypt  than  it  is  at  present."  He 
left  Cairo  in  April  1864,  and  was  succeeded  by  the  Rev.  B.  W. 
Wright,  who  remained  in  charge  >  for  about  a  year.  He 
assembled  around  him  twelve  converts  at  the  weekly  service, 
and,  by  means  of  his  medical  knowledge,  got  into  contact  with 
many  families.  A  depot  keeper  remained  on  till  1868. 

Reichardt  visited  Cairo  in  the  winter  of  1871,  when  his 
reception  was  of  the  most  pleasing  character.  An  absence  of 
eight  years  had  not  effaced  the  kind  feeling  which  many  Jews 
entertained  toward  him,  when  he  laboured  formerly  amongst 
them  for  the  space  of  ten  years.  They  came  crowding  around 
him  in  the  Jewish  quarter,  laying  hold  of  his  hands  to  give 

C  C  2 


388  WITH    ISRAEL    IN    EGYPT  [1860 

him  the  kiss  of  welcome,  and  making  enquiries  after  the  health 
of  his  wife  and  children.  The  few  days  of  his  stay  amongst 
them  were  profitably  spent  in  impressing  afresh  on  their  minds 
the  necessity  of  repentance  toward  God  and  faith  in  Jesus 
Christ. 

An  Israelite,  to  whom  Reichardt  had  spoken  on  the 
subject  of  Christianity  twelve  years  previously,  had  since  been 
baptized,  and  was  engaged  as  colporteur  in  Cairo,  by  the  Bible 
Society,  disseminating  the  Word  of  God  amongst  Jews  and 
Gentiles. 

It  was  now  the  turn  of  Alexandria,  an  important  Jewish 
centre,  to  have  a  resident  missionary,  in  the  person  of 
Reichardt,  whose  profound  knowledge  of  Arabic  and  his 
experience  recently  gained  at  Cairo,  fitted  him  for  the  work. 
He  arrived  in  August  1871,  and  at  once  opened  a  depot  for  the 
sale  of  Scriptures,  in  charge  of  a  zealous  convert.  A  placard 
in  Arabic  placed  in  the  window  attracted  the  attention  of  Jews, 
who  came  in  crowds  to  read  it,  especially  on  Saturdays,  and 
were  thus  brought  within  reach  of  the  Gospel.  From  200  to 
300  Jews  regularly  frequented  the  depot  for  discussion  and 
conversation  with  the  missionaries.  To  many,  an  inner  room 
offered  a  quiet  retreat,  where  they  could  sit  for  hours  and  read 
the  New  Testament  without  exciting  suspicion  amongst  their 
co-religionists.  A  small  printing-press  which  the  Committee 
sent  out  proved  of  great  service.  By  its  means  handbills, 
questions  on  Christian  truths,  and  fly-sheets  in  Arabic  and 
Hebrew  were  issued,  and  stirred  up  the  minds  of  many  Jews 
to  search  their  own  Scriptures.  Two  letters  in  the  Arabic 
language  were  addressed  by  the  Society's  missionary  to  the 
chief  rabbi,  on  the  subject  of  the  Deity  of  the  Messiah, 
proving  that  this  was  believed  in  by  the  ancient  Jewish 
Church,  both  before  and  after  the  Christian  era.  These  letters 
were  afterward  printed  in  Arabic,  with  quotations  in  Hebrew, 
and  in  a  very  short  time  nearly  a  thousand  copies  were 
distributed.  So  much  attention  was  drawn  to  Christianity, 
that  one  of  the  rabbis,  desiring  to  compose  a  book  against 
it,  challenged  the  Society's  missionary  to  a  discussion, 
in  order  that  he  might  ascertain  all  that  could  be  said 


1 874]  FENNER    Arf    TUNIS  389 

in  favour  of  the  doctrines  of  the  Gospel.  The  discussion 
took  place,  and  the  first  question  of  the  rabbi  was, 
"  Where,  in  the  Prophets  is  it  written  that  Jesus  should 
be  called  a  Nazarene?"  The  answer  was  published  in  the 
vernacular  of  the  country,  and  was  read  with  interest ,  by  a 
large  number  of  Jews.  The  work  was,  in  many  respects, 
promising,  when  the  greater  needs  of  the  Damascus  mission 
necessitated  the  transference  of  Reichardt  thither  in  1874. 
The  depot-keeper  remained  for  two  years  longer,  till  1876. 

Another  period  of  the  Tunis  Mission  commenced  with  the 
arrival  in  1860  of  W.  Fenner,  who  had  been  educated  in 
the  Society's  College,  and  who  was  assisted,  for  a  short  time, 
by  G.  H.  Handler.  Success  attended  Fenner's  efforts 
from  the  first.  In  1861  no  less  than  1,338  Bibles,  or  portions, 
were  circulated  amongst  the  Jews,  and  in  the  same  year  the 
mission  school  was  re-established,  with  33  boys  in  attend 
ance  at  the  close.  At  a  night  school  50  Jews  received 
instruction  in  the  New  Testament.  The  next  year  a  school 
for  Hebrew  girls  was  opened,  as  many  as  86  attending.  This 
shewed  great  advance  in  missionary  activity,  for  no  class  stood 
in  greater  need  of  moral  and  spiritual  elevation.  The  number 
increased  to  1 19  in  the  following  year.  Fenner  was  permitted 
to  baptize  a  convert  in  1862,  and  another  in  1864.  His  ministry 
was  most  successful.  He  wrote  : 

Jews  began  to  visit  me  in  rapid  succession,  and  their  numbers  gradually 
augmented  until  they  reached  fifty-five  and  sixty  individuals  a  week.  At  the  close 
of  May  the  crowds  increased  and  flocked  to  the  mission-house  at  the  average 
weekly  rate  of  at  least  one  hundred.  This  influx  lasted  without  diminution 
throughout  the  months  of  June,  July,  and  August,  until  the  exhaustion,  both  of 
body  and  mind,  caused  by  incessant  activity  and  the  overpowering  heat  of  the 
weather,  drove  me  with  my  family  to  Constantine  for  a  brief  respite.  During  the 
above-mentioned  period  of  four  months  and  a  half,  I  calculate  that  but  little  short 
of  2,000  Jews,  of  every  rank  and  position  in  life,  listened  to  the  glad  tidings  of 
salvation,  through  the  sufferings  and  death  of  our  crucified  Redeemer.  Not  a  few 
of  this  large  number  repeated  their  visits  more  than  once,  and  went  with  me 
through  the  whole  list  of  prophecies  concerning  the  Messiah,  as  they  received  their 
accomplishment  in  Jesus  of  Nazareth.  Amongst  the  multitude  of  faces  around  me, 
I  have  seen  how  the  searching  truth  of  God's  Word  was  making  way,  and  verifying 
itself  within  them  in  all  its  manifold  operations ;  where  in  one  mind  it  was  working 
like  the  hammer  upon  a  rock,  and  in  another  descending  gently  like  the  silent  dew 


390  WITH    ISRAEL    IN    NORTH    AFRICA  [1860 

upon  the  mown  grass.  Many  a  time  have  I  heard  no  other  word  fall  from  their 
lips,  than  the  frequent  whisper  one  to  the  other,  !  flCK  !  DON.  i.e.,  '  truth !  truth !' 
and  upon  resuming  my  seat,  they  left  the  room  in  thoughtful  silence.  To  take  a 
regular  meal  was,  especially  on  Saturdays,  quite  out  of  the  question,  and  I  had  to 
neglect  everything  else  to  receive  my  Jewish  visitors.  How  often  since  have  I 
thanked  God  for  some  of  those  opportunities.  To  my  own  mind  many  of  them 
have  been  the  most  solemn  seasons  that  I  remember  to  have  ever  enjoyed.* 

Fenner  continued  to  labour  indefatigably  at  Tunis, 
endeavouring  to  reach  the  Jews  by  every  possible  means  in  his 
power.  From  1865  to  1873  as  many  as  84,000  Gospel  fly- 
sheets  were  printed  and  circulated  in  the  city  and  regency. 
Before  this  effort  was  made  he  could  say  that  he  had  been 
enabled  so  generally  to  deliver  the  message  of  salvation  to 
the  Jews  that  very  few  in  the  distant  parts  of  the  field,  and 
not  one  in  the  capital,  could  be  found  who  had  not  heard  in 
some  way  or  other  of  the  Lord  Jesus  Christ  as  the  Saviour  of 
sinners.  There  was  an  absence  of  contempt,  a  willingness  to 
listen,  and  an  eagerness  to  read  which  were  very  encouraging. 
Some  years  later,  Fenner  was  able  to  go  further  and  say  : 

It  may  be  stated,  without  any  exaggeration,  that  perhaps  as  many  as  5°° 
Israelites  in  this  district  have,  through  the  labours  of  your  agents,  become  more  or 
less  convinced  of  the  Messiahship  of  Jesus  and  the  truth  of  the  Gospel,  but  very 
few  of  this  number  dare  express  their  convictions  in  the  presence  of  their  co 
religionists,  much  less  take  the  decisive  step  of  publicly  forsaking  the  synagogue 
and  uniting  themselves  to  the  Church  of  Christ.  One  sincere'  believer  in  Christ 
has  been  under  conviction  for  a  period  of  not  less  than  twenty-four  years,  and  has 
even  suffered  imprisonment  and  the  bastinado  for  the  truth's  sake,  without  being 
able  to  attain  his  desire,  t 

The  circulation  of  the  New  Testament  increased,  the  schools 
were  well  attended,  and  missionary  journeys  undertaken  in 
1864  and  1872,  to  the  western  part  of  the  regency  ;  whilst  in 
1869  two  months  were  well  spent  in  Tripoli,  which  had  not 
been  visited  by  a  missionary  for  35  years. 

Fenner  succumbed  to  an  attack  of  diphtheria  on  July 
22nd,  1874,  at  the  early  age  of  forty-three,  after  seventeen 
years'  devoted  and  faithful  service  in  the  mission  field.  His 
last  testimony  was,  "  I  die  on  the  foundation  of  the  Gospel 
which  I  have  preached."  He  was  a  real  and  true  missionary 

*  Jewish  Intelligence,  1864,  p.  177. 
t  Id.   1873,  P-   157- 


1 874]  GINSBURG    IN    THE    SAHARA  391 

through  life,  and  even  in  the  hour  of  death,  for  he  tried  to 
convince  the  two  Jewish  doctors,  who  attended  him,  of  the 
Messiahship  of  our  Lord.  H.  Friedlander  assisted  Fenner  from 
1869  to  1872,  and  H.  G.  Heathcote  in  1872-3. 

We  must  now  take  a  glance  at  Algeria,  where  the  Rev. 
J.  B.  Ginsburg  had  been  labouring  since  1854.  He  continued 
to  have  most  gratifying  success  at  Constantine.  In  1861  a 
girls'  school  was  started,  with  a  third  of  its  twenty-seven 
pupils  from  Jewish  families.  An  adult  class  was  held  in  the 
school-room  every  evening,  and  was  attended  by  thirteen 
Jews.  In  1862  three  converts  were  baptized  ;  and  the  boys' 
school,  which  had  been  started,  mustered,  with  the  night  school, 
110  pupils.  In  1860  Ginsburg  visited  the  numerous  Jews 
dwelling  in  the  oases  of  the  Sahara.  Deeply  interesting  is 
his  report  of  this  hazardous  journey.  At  Tugurt,  a  whole  tribe 
had  been  forced  to  embrace  Islam.  At  Temassin,  the  Hebrew 
silversmiths  and  jewellers  put  aside  their  work  to  listen  to  the 
tidings  of  a  Redeemer.  At  Ghardaja,  with  1,000  Jews,  Gins 
burg  had  great  encouragement,  especially  in  the  synagogue. 
He  wrote : 

On  the  Jewish  Sabbath  I  was  surrounded  in  the  court  by  a  multitude  hungering 
and  thirsting  after  the  Word  of  God.  I  freely  conversed  with  them,  or  rather 
spoke  to  them,  about  real  or  supposed  prayer,  the  innate  enmity  of  the  human 

heart,  its  cause  and  remedy After  the  service  I  accompanied  several  to  their 

respective  homes,  where  I  could  again  address  both  men  and  women  on  their 
eternal  peace.  And  in  the  evening  I  met  all  the  Jews  once  more  in  the  synagogue 
where,  instead  of  the  rabbi's  exposition  of  the  Agadah  (Talmudical  legends),  they 
listened  to  the  prophetic  predictions  relating  to  our  Saviour's  first  and  second 
coming.  * 

In  1862  and  1863  Oran,  Algiers;  Ain-Beida,  Batua,  Bougie, 
Philippeville,  and  other  places  were  visited  with  similar 
experiences. 

In  June  1864  Ginsburg,  who  had  been  ordained  deacon  at 
Gibraltar  in  1862,  and  priest  in  1864,  was  transferred  to 
Algiers.  His  missionary  activity  was  manifested  in  the 
speedy  opening  of  a  Bible  depot,  the  title  of  which,  "  La 
Libraire  Religieuse,"  could  be  read  from  the  sea.  It  was 

*  Jewish  Intelligence,  1860,  p.  304. 


392  WITH    ISRAEL    IN    NORTH    AFRICA  [1860 

favourably  situated  for  the  educated  portion  of  the  Jewish 
community.  In  connexion  with  this  were  an  adult  school 
and  a  "  Home "  for  enquirers.  The  latter  was  soon  full, 
and  Mr.  Ginsburg  thus  justified  his  action  in  opening  it  : 

This  Home  I  opened  in  faith,  and  have  continued  the  work  as  a  matter  of 
urgent  necessity,  feeling  that  if  one  is  sincere  in  his  preaching  the  Gospel,  and 
really  desirous  of  seeing  the  Lord's  people  converted,  he  cannot  even  offer  the 
boon  of  eternal  life  successfully,  if  he  shut  his  eyes  to  the  wants  and  misery 
of  this  life.  Where  is  the  inquiring  Jew  to  fly  for  refuge  when  ejected  from  his 
own  family,  despised  by  the  world,  and  distrusted  by  Christians  ?  Whatever  may, 
under  such  circumstances,  be  the  theory  in  civilized  Europe,  the  practice  of 
evangelization  among  the  African  Jews  in  these  days  must  be  the  same  as  in  the 
time  of  our  Lord  and  His  Apostles.  Those  who  followed  Christ  for  the  Bread  of 
Life,  were  also  fed  by  Him  with  loaves  and  fishes.  And  the  Apostles  too  provided 
"the  poor  saints"  with  carnal  things  as  a  matter  of  course.  Thank  God,  lam 
not  altogether  abandoned  in  my  work  of  love  for  His  people.* 

Four  enquirers  were  baptized  in  September  1864,  and  nearly 
every  year  others  were  added,  as  many  as  thirty-one 
Jewish  baptisms  being  recorded  in  the  decade.  Schools 
were  opened,  the  boys'  school  starting  with  35,  and  the  girls' 
school  with  85  pupils.  These  totals  were  greatly  increased 
in  subsequent  years.  In  the  latter  school  there  were  125 
Jewish  girls  attending  daily  in  1870. 

The  distribution  of  the  Holy  Scriptures  was  a  marked 
feature  in  this  mission.  Thus,  in  1865  as  much  as  £72  was 
realized  by  their  sale,  whilst  1,600  books  were  distributed 
gratis,  and  the  circulation  was  well  maintained  every  year. 
Again,  in  1866,  as  many  as  2,330  copies  of  Scriptures  were 
sold,  and  nearly  the  same  number  of  New  Testaments  and 
Gospels  given  away. 

Owing  to  Ginsburg's  exertions  there  was  opened  in  Algiers, 
in  November  1870,  an  English  Church,  of  which  he  was 
the  first  chaplain.  It  was  consecrated  on  December  ist 
by  the  Bishop  of  Gibraltar  (Harris),  who  paid  a  special  visit 
to  Algiers  for  the  purpose.  The  Society  thus  had  the  honour, 
under  God,  of  establishing  Divine  service  in  English  and 
erecting  a  church  in  Algiers.  Before  Ginsburg's  arrival  there 

*  Fifty-seventh  Report  (1865),  p.  92. 


1874]  GINSBURG     VISITS    MOROCCO  393 

was  neither  the  one  nor  the  other.  This  was  the  first  con 
secrated  English  place  of  worship  on  the  North  Coast  of  Africa. 
During  the  eleven  years  he  was  stationed  at  Algiers,  he 
received  much  help  from  T.  E.  Zerbib,  who,  by  his  means,  had 
been  converted  to  Christianity  when  at  Constantine,  and  who 
is  now  the  Society's  highly  esteemed  missionary  at  Mogador. 

Morocco,  where  the  Jews  had  been  suffering  much  persecu 
tion,  was  not  altogether  neglected  during  this  Period,  for, 
though  it  had  no  resident  missionary,  it  was  twice  visited 
by  Ginsburg,  in  1864  and  again  in  1870.  In  the  first 
named  year  he  went  there  on  his  way  back  to  Algiers  from 
Gibraltar,  whither  he  had  gone,  as  already  stated,  to  receive 
priest's  orders,  when  he  called  at  Tangier,  Mogador,  Larache, 
Mehediah,  Sallee,  Rabat,  Azmoor  and  Saffee.  He  was  every 
where  well  received,  and  distributed  1,000  Bibles,  New 
Testaments,  and  Liturgies. 

Sir  Moses  Montefiore  also  travelled  to  Morocco  in  the  same 
year,  to  plead  the  cause  of  his  oppressed  brethren,  and 
obtained  an  edict  from  the  Emperor  that  "  not  even  a 
fractional  portion  of  the  smallest  particle  of  injustice  "  should 
reach  one  of  the  half  million  Jews  then  residing  in  that 
land.  Although  this  was  extravagant  exaggeration,  yet  their 
condition  was  manifestly  ameliorated. 

In  his  second  journey  to  Morocco,  in  1870,  Ginsburg  was 
equally  successful,  being  heartily  welcomed  by  all.  The 
Master's  message  was  listened  to  by  thousands  of  Israelites 
and  Ishmaelites.  Scriptures,  books  and  tracts  were  distributed 
in  large  numbers  in  Fez  and  Marrakesh,  as  well  as  in  smaller 
towns.  Mohammedans,  too,  claiming  not,  like  the  woman  of 
Canaan,  the  neglected  crumbs,  but  an  equal  portion  with 
the  Jews,  were  satisfied  with  provision  of  the  Word  of 
God  in  Arabic.  Before  leaving  this  dark,  but  promising  land, 
Ginsburg  visited  Mogador.  There  he  found  a  germ  of  the 
Church  of  Christ  budding  forth  and  springing  up  into  life'. 
These  were  the  first-fruits  of  his  mission  to  Morocco  in 
1864.  Had  he  been  able  to  prolong  his  stay  in  Mogador,  he 
would  have  complied  with  the  urgent  request  made  to  him 


394  WITH    ISRAEL    IN    NORTH    AFRICA  [1860-74 

to  baptize  an  enquiring  Jew  and  also  a  Jewess,  the  wife  of 
his  former  colporteur.* 

We  shall  see  in  Chapter  LI.  that  in  the  very  next  year, 
1875,  a  mission  station  was  opened  at  Mogador. 


Sixty -third  Report  (1871),  p.  87. 


lEfgbtb    period 

1875— 189O. 

DEPRESSION. 


CTast  trjn  breatt  upon  ti)t  testers  :   for  tfjou  sfjalt  fintt  it  after  mann  fcaus. 

JEn  tfje  morning  soto  tijp  sectr,  antt  in  t^e  ebening  tottpottj  not  tfjtne  f)an» : 
for  tfjou  fenotoest  not  to^etfjer  sfjall  prosper,  either  tf)is  or  tfjat,  or  iuljetfjer  tf>e» 

both  sij.ill  lie  alike  good. 

ECCLES.  ,\i.  i,  6. 


EIGHTH  PERIOD,   1875  to  1890. 
DEPRESSION. 


CHAPTER  XLII. 

THE   SOCIETY   AT   HOME. 


Our  longest  Period— Re-opening  of  Russia  Mission— Funds— Largest  income — 
Subsequent  depression — Wars  in  Eastern  Europe— "The  Jewish  Question"  — 
Refugees  from  Russia  in  Palestine— Special  Funds — Jubilee  of  Queen  Victoria 
Fund  —  Boards  of  Missions  —  Oxford,  Swansea,  Leicester  and  Derby  Church 
Congresses— Conferences  at  Southport  and  London— Patronage— Committee — 
Death  of  the  Patron  and  Vice- Patron— Death  of  the  President,  Lord  Shaftes- 
bury— Sir  John  H.  Kennaway  elected  President— Death  of  nine  members  of 
Committee— Death  of  Dean  McNeile,  A.  M.  Myers,  William  Ayerst,  Miss  Rebecca 
Porter,  R.  Bellson,  J.  B.  Goldberg,  C.  L.  Lauria,  H.  Markheim,  Dr.  Edersheim, 
Henry  Hall-Houghton,  the  Earl  of  Beaconsfield,  Sir  Moses  Montefiore  and  Franz 
Delltzsch— Annual  Sermons  and  Meetings — Speeches  of  Archbishop  Benson  and 
Bishop  Temple— Secretariat — Magazines— Four  new  Jewish  Missionary  Societies. 

WE  now  enter  upon  our  longest  Period,  namely, 
one  of  sixteen  years,  extending  from  1875  to 
1890  inclusive.  The  former  year  is  a  most 
appropriate  terminus  a  quo,  from  which  to  commence  a  new 
section  of  this  History,  for,  as  the  succeeding  chapters  of  the 
Period  will  shew,  in  it  an  unusual  number  of  events  and  changes 
took  place  throughout  the  Mission.  The  selection  of  1890  as 
the  terminus  ad  quern  is  also  a  very  convenient  arrangement, 
as  it  enables  us  to  take  for  our  penultimate  Period  a  decade 
of  years  (1891-1900),  and  for  our  final  Period  the  years  of  the 
new  century. 

The  first  and  chief  event  was  the  re-opening  of  Russia, 
with  its  millions  of  Jews,  to  the  Society's  agents,  and  the  re- 
occupation  of  a  field  which  had  been  closed  since  the  Crimean 
War.  During  that  interval  of  twenty  years  many  of  the 
Society's  numerous  converts  had  been  scattered  or  taken  to 
their  rest,  and  but  few  of  them  remained  to  welcome  the 
re-establishment  of  the  mission  in  Warsaw.  This  was  done 


398  THE    SOCIETY    AT    HOME  [1875 

under  the  happiest  auspices,  seeing  that  the  Czar  not  only 
gave  his  sanction  to  the  step,  but  also  his  sympathy  and 
protection.  We  continue  the  history  of  this  mission  in 
Chapter  XLVI. 

The  Period  opened  well  as  far  as  finances  were  concerned, 
the  Income  for  1875-6  being  £41, 831,  the  largest  received  till 
then,  and  a  capital  sum  of  ,£4,454  was  set  aside  for  the  Fund 
for  Disabled  Missionaries  and  Widows.  After  this,  the  Income 
languished  for  some  years,  and  by  1879  a  deficit  of  over 
^"4,000  was  reported ;  and  in  1 880  one  of  over  £7,000.  In  short, 
more  or  less  heavy  deficits,  just  as  they  were  reduced  or  not 
by  legacies,  continued  to  be  the  order  of  the  day,  and,  indeed, 
throughout  this  Period  the  Society  passed  through  much 
financial  anxiety  and  depression.  It  also  passed  through  some 
severe  internal  troubles  and  dissensions,  an  account  of  which  is 
deferred  for  our  next  chapter. 

During  the  earlier  part  (1876 — 9)  of  this  Period  the  work 
in  Eastern  Europe  was  seriously  impeded  by  the  Servo- 
Turkish  and  Russb-Turkish  Wars.  Prophetical  students,  who 
ardently  expected  the  extinction  of  Turkey  from  the 
map  of  Europe,  and  the  wresting  of  Palestine  from  the 
Moslems,  and  its  restoration  to  the  Jews,  were  greatly  dis 
appointed  by  the  result  of  these  wars,  which  left  the  "  Eastern 
Question,"  as  it  was  called,  as  unsolved  as  ever.  From 
1882  onward  the  state  of  the  Jews  in  Russia  went  from 
bad  to  worse,  and  many  were  the  restrictions  imposed 
upon  them,  and  the  persecutions  which  they  suffered. 
On  December  loth,  1890,  a  great  meeting  was  held  in  the 
Guildhall,  London,  under  the  Presidency  of  the  Lord  Mayor, 
to  express  sympathy  with  them.  The  Duke  of  Westminster, 
the  Earl  of  Meath,  and  the  Bishop  of  Ripon  spoke,  and 
letters  were  read  from  the  Archbishop  of  Canterbury,  the 
Bishop  of  London,  the  Rev.  C.  Spurgeon  and  others.  As  a  con 
sequence  of  these  persecutions,  the  tide  of  Jewish  immigra 
tion  began  to  flow  more  largely  into  Palestine,  taxing  the 
resources  of  the  Society's  missionaries  to  the  utmost  capacity. 
Wide-spread  sympathy  was  expressed  with  the  sufferers,  and  a 
Fund  for  Jewish  Refugees,  amounting  to  £5,741,  was  raised  and 


1 890]  BOARDS    OF    MISSIONS  399 

expended  in  two  years.  In  addition  to  this,  many  friends  of 
the  Society  contributed  to  a  special  Jewish  Refugees'  Fund  to 
establish  a  colony  at  Artouf,  where  there  were  Jewish  settlers 
for  many  years. 

The  celebration  of  the  Jubilee  of  Queen  Victoria,  in  1887, 
was  made  an  occasion  for  raising  a  "  Queen's  Jubilee  Fund," 
which,  however,  amounted  only  to  ,£1,200,  and  was  devoted  to 
the  building  of  mission  schools  at  Safed.  During  the  fifty  years 
of  Her  Majesty's  reign,  the  mission  stations  of  the  Society 
had  increased  from  23  to  35,  and  its  agents  from  42  to  140. 

A  sign  of  the  growth  of  interest  in  Foreign  Missions  was 
the  formation,  in  1887,  after  a  long  period  of  preparation, 
of  Boards  of  Missions  for  the  Provinces  of  Canterbury  and 
York.  Two  members  of  our  Committee  joined  the  former, 
Sir  John  Kennaway,  and  General  Maclagan,  the  latter  being 
appointed  one  of  the  first  two  Secretaries,  the  other  being 
Canon  Jacob,  now  Bishop  of  St.  Albans.  General  Maclagan 
was  succeeded  some  years  later  by  Dr.  R.  N.  Cust,  another 
distinguished  Anglo-Indian,  and  a  Vice-President  of  the 
Society.  The  Boards  have  since  been  amalgamated,  and 
instead  of  shewing  themselves  inimical,  as  was  feared  in  some 
quarters,  to  the  various  missionary  societies,  they  have  tried  to 
aid  them  in  their  work.  The  annual  Reception  of  all  foreign 
missionary  workers  of  the  Church,  held  in  the  Church  House 
by  the  two  Archbishops  on  behalf  of  the  united  Boards,  is 
a  welcome  evidence  of  their  desire  for  co-operation. 

Missions  to  Jews  were  brought  before  the  Church  Congress 
on  four  occasions  within  the  Period:  at  Oxford  in  1877 
by  the  Rev.  Dr.  M.  Margoliouth  ;  at  Swansea  in  1879  by  the 
Rev.  Drs.  Edersheim,  Stern  and  Margoliouth  ;  at  Leicester  in 
1880  by  Dr.  Margoliouth;  and  at  Derby  in  1882  by  Dean 
Bickersteth  of  Lichfield,  Dean  Fremantle  of  Ripon,  and  the 
Revs.  J.  C.  S.  Kroenig,  M.  Rosenthal,  R.  C.  Billing,  J. 
McCormick,  W.  Ayerst  and  Canon  Hoare.  At  Derby  a  whole 
session  was  devoted  to  the  subject,  a  unique  circumstance. 

Two  interesting  Conferences  were  held  during  this  Period  : 
the  first,  under  the  auspices  of  the  Society  at  Southport  in 
1875,  when  Bishop  Alford,  vicar  of  Christ  Church,  Claughton, 


400  THE    SOCIETY    AT    HOME  [1875 

presided,  and  Archdeacon  Kaye,  Prebendary  Churton,  the  Rev. 
Gordon  Calthrop,  Canon  E.  Garbett,  and  others  took  part  in 
the  proceedings.  Exceedingly  able  were  the  papers  read  by 
the  Revs.  S.  Y.  B.  Bradshaw  and  M.  Wolkenberg.  The  second 
gathering  was  the  Centenary  Conference  on  the  Protestant 
Missions  of  the  World,  held  in  London  in  June  1888,  the 
subject  of  Missions  to  Jews  being  treated  by  the  Rev.  W. 
Fleming,  the  Secretary  of  the  Society. 

The  following  Bishops  were  inscribed  on  the  Patronage  roll 
during  this  Period  :  Royston  of  Mauritius,  in  1875  ;  Darley  of 
Kilmore,  and  Gregg  of  Ossory  and  Ferns,  in  1876;  Lord 
Plunket  of  Meath,  in  1877  ;  Thorold  of  Rochester,  and 
Rowley  Hill  of  Sodor  and  Man,  in  1878  ;  Lightfoot  of  Durham, 
and  Stanton  of  North  Queensland,  in  1879  ;  Barclay  of  Jerusa 
lem,  Speechly  of  Travancore,  and  Walsham  How  of  Bedford 
(afterward  of  Wakefield)  in  1880  ;  Ryle  of  Liverpool,  and  Nut- 
tall  (now  Archbishop)  of  Jamaica,  in  1881 ;  Temple  of  London, 
Boyd-Carpenter  of  Ripon,  Bickersteth  of  Exeter,  Baldwin  of 
Huron,  Sweatman  of  Toronto,  and  Linton  of  Riverina,  in 
1885  ;  Fraser  of  Manchester,  Chester  of  Killaloe,  and  Goe  of 
Melbourne,  in  1886;  Pakenham  Walsh  of  Ossory,  Bond  of 
Montreal  (Archbishop  1901),  Bardsley  of  Sodor  and  Man, 
Camidge  of  Bathurst,  Blyth  of  Jerusalem,  Sullivan  of  Algoma, 
and  Marsden,  late  of  Bathurst,  in  1887  ;  Billing  of  Bedford, 
Lord  Alwyne  Compton  of  Ely,  Westcott  of  Durham,  and 
Saumarez  Smith  (now  Archbishop)  of  Sydney,  in  1890.  The 
Earl  of  Aberdeen  was  elected  a  Vice-Patron  in  1876,  Lord 
Kinnaird  in  1879,  and  the  Earl  of  Roden,  who  as  the  Hon. 
Strange  Jocelyn  had  been  a  member  of  Committee,  in  1880. 

The  Hon.  W.  Ashley,  a  subscriber  for  thirty  years,  was 
elected  Vice-President  in  1875,  but  he  died  the  next  year; 
Sir  John  H.  Kennaway  was  elected  to  the  same  office  in  1876; 
and  J.  G.  Sheppard  and  J.  Spurling,  in  1879.  W.  Melmoth 
Walters  was  elected  a  Trustee  in  1878.  The  following  were 
elected  Honorary  Life  Governors:  in  1875,  Dean  Payne  Smith 
of  Canterbury  ;  Canon  Ryle,  vicar  of  Stradbroke,  afterward 
Bishop  of  Liverpool;  in  1887,  Canons  Barington  and  E.  Hoare, 
E.  W.  Bird  of  Bristol,  H.  Hebbert  of  Brighton,  Martin  Hope 


1890]  DEATH    OF    LORD    SHAFTESBURV  401 

Sutton  of  Reading,  and  the  Revs.  Henry  Caddell,  Henry 
Hall-Houghton,  Edward  Maxwell  and  Samuel  Paynter. 

The  following  laymen  joined  the  Committee  during  this 
Period  :  C.  Roberts,  J.  Snell,  E.  Bannister,  Colonel  the 
Hon.  Strange  Jocelyn,  W.  A.  Leslie,  Colonel  Elliott, 
T.  Knox,  W.  J.  Grane,  C.  Kinloch,  Robert  Williams,  Colonel 
(afterward  General)  Bruce,  General  Maclagan,  A.  R.  Pite, 
Colonel  Touch,  Hammond  Chubb,  Dr.  W.  Mackenzie,  Colonel 
(afterward  General)  Hankin,  General  Crofton,  R.  N.  Cust, 
Captain  the  Hon.  Hobart  Hampden,  C.  H.  Bousfield, 
T.  Chaplin,  R.  G.  Hobbes,  J.  T.  Marshall,  Martin  Frobisher,  A. 
Beresford  Pite,  Sir  C.  R.  Lighten,  R.  Nugent,  W.  E.  Shipton, 
Martin  Ware,  William  Walter,  W.  Grain  and  J.  D.  Tremlett. 
Amongst  the  clergy  attending  for  the  first  time  were  C.  H. 
Banning,  J.  H.  Moran,  A.  J.  Robinson,  W.  H.  Hechler,  H.  A. 
Birks,  J.  E.  Brenan,  J.  B.  Gordon,  B.  Cassin,  A.  I.  McCaul  and 
H.  A.  Stern. 

During  this  Period  the  Society  sustained  many  severe  be 
reavements.  We  must  first  notice  the  death  of  the  Patron,  the 
Archbishop  of  Canterbury  (Dr.  Tait),  which  occurred  on  Advent 
Sunday,  1882.  He  became  Patron  in  1869,  having  previously, 
as  Bishop  of  London,  been  a  Vice-Patron.  He  spoke  at  the 
Annual  Meeting  in  1858,  and  again  in  1861,  being  the  only 
Bishop  of  London  who  has  spoken  twice  for  the  Society.  He 
was  greatly  interested  in  the  Jerusalem  Bishopric,  and  lent 
the  sanction  of  his  high  office  to  all  the  Society's  mission 
ary  operations.  He  was  succeeded  as  Patron  by  Dr. 
Benson.  Two  years  later,  on  June  6th,  1885,  Dr.  Jackson, 
Bishop  of  London,  died.  He  had  been  a  Vice-Patron 
since  1861,  when  Bishop  of  Lincoln.  He  preached  the 
Annual  Sermon  in  1881.  The  Marquis  of  Cholmondeley, 
who  had  been  a  Vice-Patron  since  1849,  died  in  the  same 
month. 

On  October  1st,  in  the  year  1885,  the  Society  lost  its 
third  President,  the  Earl  of  Shaftesbury,  K.G.,  who  had  held 
this  high  position  since  1848,  and  previously,  as  Lord  Ashley, 
had  identified  himself  with  the  interests  of  the  Society.  Just 
before  his  election,  he  made  the  following  modest  allusion 

D  D 


402  THE    SOCIETY    AT    HOME  [1875 

to  himself,  which  shews  the  spirit  in  which  he  accepted  the 
office  in  succession  to  Sir  Thomas  Baring : 

Now,  for  Sir  Thomas  Baring  we  have  nothing  to  deplore,  because  he  died  in  a 
good  old  age,  and  we  doubt  not  in  the  faith  and  fear  of  God  ;  but  for  you  it  is  a 
different  matter,  because  you  will  find  it  difficult  to  provide  a  substitute ;  and  I 
can  only  say  for  myself,  that  having  been  nominated,  though  not  as  yet  elected  as 
his  unworthy  successor,  I  shall  indeed  be  happy  if,  at  the  close  of  a  long  life,  it 
might  be  said  of  me,  as  will  be  said  of  Sir  Thomas,  and  as  was  said  of  Jehoiada, 
that  "he  had  done  good  in  Israel,  both  toward  God,  and  toward  his  house" 
(2  Chron.  xxiv.  16). 

Lord  Shaftesbury  was  intensely  interested  in  the  Society's 
work,  and  also  in  all  that  concerned  the  Jews  and  Palestine : 
as  may  easily  be  seen  from  a  perusal  of  his  speeches  during 
the  thirty-seven  years  in  which  he  presided  over  the  destinies  of 
the  Society,  only  once,  in  the  year  of  his  death,  failing  to  attend 
the  Annual  Meeting.  He  had  an  ardent  desire  for  the  complete 
redemption  of  God's  people  Israel,  and  for  their  restoration  both 
to  His  favour  and  to  their  own  land.  The  creation  of  the 
Anglican  Bishopric  in  Jerusalem  was  largely  due,  as  we  saw 
in  Chapter  XXIL,  to  Lord  Shaftesbury's  influence.  His  diary 
abounds  in  allusions  to  these  topics  so  near  to  his  own  heart. 
He  was  ever  ready  to  give  his  advice  to  the  Committee  and 
Secretaries  on  all  matters  connected  with  the  Society.  Given 
to  every  good  work  for  mankind  generally ;  philanthropist, 
and  friend  to  the  Hebrew  race,  his  wish  when  called  to  the 
Chair  was  fulfilled ;  and  it  could  indeed  be  said  of  him,  as  it 
had  been  of  his  predecessor,  "  he  had  done  good  in  Israel,  both 
toward  God,  and  toward  his  house."  "  He  was,"  says  Mr. 
Stock,  "  the  greatest  Christian  layman  since  Wilberforce."  * 
It  is  a  matter  for  deep  thankfulness  that  both  these  great  men 
held  high  office  in  our  Society,  Wilberforce  as  Vice-President, 
and  Shaftesbury  as  President. 

The  Committee,  at  their  meeting  on  October  Qth,  1885, 
passed  the  following  resolution  : 

That  this  Committee  record  their  deep  sense  of  the  great  loss  sustained  by  the 
Christian  Church  in  the  death  of  the  late  Earl  of  Shaftesbury,  of  his  wide  sympathies 
with  every  form  of  Christian  work,  and  especially  of  the  warm  interest  which  he 
ever  took  both  in  the  temporal  and  also  spiritual  welfare  of  the  Jewish  nation,  the 

*  History  of  the  C.M.S..  vol.  iii.  p.  296. 


THE    EARL.  OF    SHAFTESBURY,    K.G. 

President,    1848—1885. 


1890]        SZA  JOHN   KENNAWAY   ELECTED    PRESIDENT       403 

latter  shewn  in  his  long  connexion  with  the  Society  for  Promoting  Christianity 
amongst  the  Jews,  extending  over  a  period  of  half  a  century,  first  as  Vice-Patron, 
which  position  he  accepted  in  1835  ;  and  secondly,  as  President  of  the  Society, 
which  office  he  held  from  the  year  1848  until  the  time  of  his  lamented  death.  This 
Committee  record  also  their  sincere  Christian  condolence  with  the  family  of  the 
late  Earl,  in  the  removal  from  their  midst  of  one  who  afforded  so  bright  an  example 
of  what  can  be  accomplished  when  work  is  undertaken  for  God's  glory,  and 
carried  out  in  His  strength. 

At  the  public  Memorial  Service  held  in  Westminster  Abbey 
on  October  8th,  Admiral  Rodd,  Generals  Bruce  and  Crofton, 
Messrs.  W.  Ord-Mackenzie,  W.  Tollemache  and  W.  N.  West, 
and  the  Revs.  J.  M.  Eppstein  and  F.  Smith,  formed  the 
deputation  from  the  Society.  The  body  was  interred  at 
Wimborne,  St.  Giles,  Dorset,  on  the  following  day. 

Lord  Shaftesbury  was  succeeded  in  the  Presidential  Chair 
by  Sir  John  H.  Kennaway,  Bart.,  M.P.,  who  accepted  office  in 
June  1 886,  for  one  year,  and  again  in  May  1887,  for 
a  second  year,  at  the  expiration  of  which  he  consented 
to  become  permanent  President.  Sir  John  had  been  a  Vice- 
President  since  1876,  and  a  warm  supporter  of  the  Society 
for  many  years,  as  both  his  father  and  grandfather  before  him. 
The  first  Sir  John  became  a  Life  Member  of  the  Society  in 
1819,  and  was  President  of  the  Devon  and  Exeter  Association 
from  1825  to  1836;  Lady  Kennaway  having  been  Patroness 
of  a  Ladies'  Association  there  from  1821  to  1834.  The  second 
Sir  John  became  President  of  the  Devon  and  Exeter  Associa 
tion  in  1837,  and  held  the  position  till  his  death  in  1872. 

When  our  present  President  took  office  he  said  : 

To  sit  in  Lord  Shaftesbury's  chair,  to  follow  in  Lord  Shaft esbury's  steps,  is  no 
light  responsibility,  and  no  easy  task.  I  could  have  (wished  that  some  one  more 
worthy  had  been  found  to  undertake  it.  I  can  only  say  that,  what  I  can  do  for 
the  Society  is  done  and  will  be  done  from  my  heart,  with  a  strong  sense  of  obliga 
tion  resting  upon  me,  and  a  stronger  sense  of  the  blessing  to  be  derived  from 
joining  in  and  partaking  of  this  work. 

We  have  to  chronicle  in  rapid  succession  the  death  of  nine 
members  of  Committee,  and  amongst  them  three  Chairmen : 
Mr.  J.  M.  Strachan,  formerly  of  Madras,  a  Vice-President  of  the 
Society,  was  the  first  to  be  called  away,  at  the  beginning  of  1875. 
He  was  a  regular  attendant  at  Committee  for  eighteen  years,  for 
fourteen  of  which  he  was  its  Chairman,  from  1854  to  1867.  He 

D  D  2 


404  THE    SOCIETY    AT    HOME  [1875 

was  possessed  of  powers  of  mind  and  administrative  ability  of  no 
ordinary  calibre,  and  consecrated  all  his  gifts  to  the  service  of 
God.  He  was  also  a  leading  member  of  the  C.M.S.  Committee 
from  1830  onward,  and  for  many  years,  "perhaps  the  most 
influential  layman  in  the  counsels  of  Salisbury  Square."* 
Mr.  W.  Vizard,  who  died  in  1876,  was  for  seventeen  years  a 
member  of  Committee,  taking  an  active  part  in  its  delibera 
tions.  He  was  also  Honorary  Solicitor  of  the  Society  from 
1 86 1  to  1876,  during  which  time  his  professional  services 
were  of  great  value  ;  and  a  Trustee  from  1867  to  his  death.  On 
January  loth,  1877,  Mr.  William  Wynne  Willson,  a  member 
of  Committee  for  the  long  period  of  38  years,  passed  away. 
During  his  connexion  with  the  Society  his  interest  never  flagged, 
but  rather  increased.  He  was  also  the  Honorary  Secretary 
and  main-stay  of  the  Operative  Jewish  Converts'  Institution. 
A  fourth  member  of  Committee  passed  away  on  January  24th, 
1878,  in  the  person  of  General  Augustus  Clarke,  who  had 
joined  in  1858,  and  been  Chairman  from  1867.  He  was  elected 
a  Trustee  in  1866,  and  a  Vice-President  in  1868.  He  was 
unwearied  in  his  attendance  not  only  at  General  Committee, 
but  also  at  sub-Committees  ;  and  was  conspicuous  both  for 
his  intellectual  power,  and  his  patient  attention  to  the 
Society's  affairs. 

Mr.  Thomas  Knox  died  in  1877,  having  been  a  member  of 
Committee  for  only  one  year.  Another  prominent  member  of 
Committee  passed  away  on  August  7th,  1885,  in  the  person  of 
Mr.T.  R.Andrews,  who  had  joined  the  board  in  1860,  and  became 
Chairman  in  1878,  to  which  position  he  was  re-elected  annually 
till  his  death.  He  was  an  able  and  clear-headed  man,  and 
deeply  interested  in  Missions  to  Jews  ;  but  many  thought  that 
his  usefulness  was  impaired  by  the  fact  that  he  was  also  Chair 
man  of  the  Church  Association  during  a  policy  which  was 
looked  upon  by  many  as  persecution,  because  it  led  to  the  im 
prisonment  of  earnest,  if  misguided,  men.f  This  circumstance 
undoubtedly  alienated  some  support  from  the  Society  for  the 
time  being.  Speaking  generally,  eager  partisanship,  with  its 

*  Stock,  History  of  the  C.M.S.,  vol.  i.    192. 

t  Balleine,  History  of  the  Evangelical  Party,  p.  "292. 


1890]  HUGH    MCNEILE  405 

tendency  to  drag  in  contentious  matters,  is  out  of  place  in 
any  missionary  Committee  or  Society,  which  does  wisely  and 
well  by  standing  absolutely  aloof  from  all  controversial  matters 
of  the  day,  and  confining  its  attention  to  purely  missionary 
affairs.  Mr.  W.  N.  Tollemache,  a  member  of  Committee  for 
10  years,  died  on  March  i/th,  1886  ;  and  Mr.  W.  Shipton  and 
Mr.  Robert  Williams,  also  members  of  Committee,  in  1890; 
and  on  July  22nd,  1890,  Mr.  R.  C.  L.  Bevan,  a  Vice-President 
and  munificent  contributor. 

One  of  the  earliest  and  most  eloquent  of  the  Society's 
friends,  Hugh  McNeile,  Dean  of  Ripon,  D.D.,  died  on  January 
28th,  1879,  aged  84.  He  had  preached  the  Annual  Sermon  as 
far  back  as  1826,  and  again  in  1846,  and  had  spoken  five  times 
at  the  Annual  Meetings.  Mr.  Stock  says  that  he  was  "  un 
questionably  the  greatest  Evangelical  preacher  and  speaker  in 
the  Church  of  England  during  the  1 9th  century."  *  Canon  Ryle, 
speaking  for  the  Society  in  Exeter  Hall  as  Bishop-designate 
of  Liverpool  in  1880,  said  of  him,  "  I  believe  the  influence  that 
great  man  obtained,  by  the  blessing  of  God,  not  only  in 
Liverpool,  but  all  over  the  Church  of  England,  was  much 
owing  to  the  blessing  of  God  bestowed  on  him  on  account  of 
his  unwearied  and  continued  exertion  on  behalf  of  God's 
ancient  people."  He  was  not  only  one  of  the  Society's  earliest, 
but  also  one  of  its  warmest  and  most  appreciative  friends.  His 
love  for  Israel  descended  in  no  stinted  measure  to  his  sons 
and  daughters,  who  have  been  most  generous  supporters  and 
advocates  of  the  cause.  McNeile's  Prophecies  Relating  to 
the  Jewish  Nation  received  a  well-deserved  reputation  and 
circulation. 

In  the  beginning  of  1880  there  passed  away  an  old  Hebrew 
Christian  clergyman,  the  Rev.  Alfred  Moritz  Myers,  D.D., 
vicar  of  All  Saints'  Church,  Dalston,  from  1868.  Led  to  Christ 
in  early  youth,  he  spent  all  his  life  as  a  clergyman  of  the 
Church  of  England.  He  was  the  author  of  The  Jew ',  a  book 
which  had  a  useful  career  in  its  day.  In  1883  the  Society 
lost  Admiral  F.  Vernon  Harcourt  and  Mr.  John  Spurling, 

*  History  of  the  C.M.S.,  vol.  i.  374. 


406  THE    SOCIETY    AT    HOME  [1875 

both  for  many  years  Vice-Presidents  ;  and  two  of  its 
staunchest  members,  Canon  Clayton  and  Professor  Birks 

The  Rev.  Robert  Bellson,  an  old  missionary  of  the  Society, 
passed  away  at  Hastings  on  October  I7th,  1880.  He  had 
served  the  Society  at  Amsterdam,  Posen,  and  Berlin  for  forty 
years,  retiring  in  1870.  He  was  a  convert  and  educated  in  the 
Society's  College.  Almost  exactly  a  year  after,  on  October 
2ist,  and  also  at  Hastings,  died  the  Rev.  J.  B.  Goldberg,  whose 
conversion  when  a  rabbi  at  Jerusalem  has  already  been  related, 
as  also  his  work  at  Cairo,  Salonica,  Constantinople  and 
Smyrna,  until  1866,  when  he  retired  from  active  service.  He 
was  a  brilliant  Hebrew  and  Talmudic  scholar,  and  humble- 
minded  withal,  as  may  be  gathered  from  the  words  which  he 
himself  selected  for  his  epitaph,  "  A  lost  sheep  of  the  house 
of  Israel  found  by  the  Good  Shepherd."  The  Rev.  C.  L. 
Lauria,  who  had  been  associated  with  Goldberg  as  a  rabbi,  at 
Jerusalem  (see  page  236),  and  missionary  at  Cairo,  survived 
him  five  years,  dying  at  Bedford  in  1885. 

The  death  of  the  Rev.  William  Ayerst,  vicar  of  Egerton,  on 
January  iQth,  1883,  deprived  the  Society  of  an  old  and  valued 
former  secretary  and  missionary.  Born  in  1802,  he  graduated 
in  1825  from  St.  John's  College,  Cambridge,  where  he  attended 
the  ministry  of  Simeon,  who  in  a  conversation  on  missionary 
topics,  told  him  it  was  quite  time  he  thought  about  the  Jews. 
This  led  to  his  becoming  a  missionary  to  them,  and  he  laboured 
for  the  Society  at  Danzig,  Breslau,  Berlin,  and  Frank  fort-on-the- 
Main,  as  already  narrated  in  previous  chapters.  In  1841,  on 
account  of  his  intimate  knowledge  of  the  mission,  he  was 
appointed  Foreign  Secretary,  which  post  he  held  till  1853, 
twelve  years  which  he  described  as  "rich  in  blessing."  Beside 
having  the  care  of  the  missionary  and  general  correspondence, 
he  edited,  for  the  time  being,  the  Jewish  Intelligence,  the  pages 
of  which  bear  ample  witness  to  his  scholarly  ability,  and  wide 
knowledge  of  all  matters  Jewish.  Many  of  his  contributions 
were  reprinted  in  1847,  under  the  title  of  The  Jews  of  the  Nine 
teenth  Century.  When  secretary,  and  subsequently,  he  visited 
the  scenes  of  his  former  labours  on  the  Continent  more  than 
once,  and  joined  in  the  work  of  his  old  friends  Graff,  Hartmann, 


1 890]  WILLIAM    AYERST  407 

Pauli  and  others.  In  1868  he  took  charge  of  the  Berlin 
mission  for  a  time,  and  was  the  cause  of  the  subsequent 
appointment  of  Professor  Cassel.  Two  years  later  Ayerst  was 
in  Vienna  for  six  months,  and  paved  the  way  for  the  estab 
lishment  of  the  Society's  mission  in  that  city.  He  was  one  of 
the  ablest  missionaries  and  secretaries  the  Society  has  ever  had. 
After  his  retirement  he  continued  in  close  touch  with 
headquarters,  preaching,  speaking  for,  and  helping  the  cause 
in  every  possible  way. 

The  last  of  three  sisters,  foremost  in  the  cause  at  Norwich, 
Miss  Rebecca  Porter,  died  in  1885.  She  had  taken  a  most  active 
interest  in  the  Society's  work  for  more  than  40  years,  being 
secretary  to  the  local  Ladies'  Association  from  1850  to  1868.  In 
recognition  of  her  services,  the  Committee  presented  her  with 
a  Hebrew  Bible  bound  in  olive  wood. 

Mr.  H.  Markheim,  missionary  from  1850  to  1872  at  Smyrna, 
Tangier,  Paris,  and  Marseilles  died  on  June  2nd,  1889;  and,  on 
December  I2th  of  the  same  year,  Mr.  Jacob  Skolkowski,  who 
for  more  than  40  years  served  the  Society  as  missionary  in 
London,  Cairo,  Posen,  and  Konigsberg.  Another  very  old 
servant  of  the  Society  passed  away  at  this  time,  at  the  age  of 
93,  in  the  person  of  Mr.  Erasmus  S.  Caiman,  who,  as  far  back 
as  1848  was  appointed  almoner  and  steward  of  the  Jerusalem 
hospital.  He  retired  in  1858,  and  for  the  remainder  of  his 
long  life  engaged  in  voluntary  work  amongst  his  poorer  Jewish 
brethren  in  East  London.  He  left  all  his  savings  in  trust  for 
their  temporal  relief. 

The  Church  of  Christ  at  large  suffered  a  great  loss  by  the 
death,  on  March  i6th,  1889,  of  the  Rev.  Alfred  Edersheim,  D.D., 
a  convert  of  the  Free  Church  of  Scotland  Mission,  well- 
known  for  his  The  Temple  and  its  Ministry \  The  Life  and 
Times  of  Jesus  the  Messiah,  History  of  the  Jewish  Nation, 
and  other  works.  He  was  a  brilliant  scholar  as  well  as  writer, 
and  was  Warburtonian  Lecturer  at  Lincoln's  Inn,  Select 
Preacher  to  the  University  of  Oxford,  and  at  the  time  of  his 
death  Grinfield  Lecturer  on  the  Septuagint  at  Oxford.  He 
spoke  at  the  Annual  Meeting  of  the  Society  in  1879 
again  in  1885. 


408  THE    SOCIETY    AT    HOME  [1875 

We  must  also  note  the  death  in  1889  of  the  Rev.  Henry 
Hall-Houghton,  of  Melmerby  Hall,  Cumberland,  a  staunch 
friend  and  munificent  patron,  who  in  1874  founded  and  endowed 
the  "Hall-Houghton  Melmerby  Fund"  of  £3,000;  and  of  Mrs. 
Mary  Martin  Bailey,  wife  of  the  late  Rev.  W.  Bailey,  rector  of 
Colney  Heath,  for  eighteen  years  a  missionary  of  the  Society 
in  Jerusalem.  Mrs.  Bailey  was  an  earnest  and  devoted  friend 
of  the  Jews,  and  during  the  period  of  her  residence  in  the 
Holy  City  rendered  most  important  services  to  the  cause  of 
the  Society,  both  as  the  helpmate  of  her  husband,  and  as 
Superintendent  of  the  Jewesses'  Institution,  a  position  which 
she  held  for  several  years.  She  was  a  frequent  contributor 
to  the  children's  Jewish  Advocate. 

The  death  within  this  Period  of  one  or  two  notabilities  calls 
for  brief  mention.  Benjamin  Disraeli,  Earl  of  Beaconsfield, 
died  on  April  igth,  1881.  His  father,  Isaac  Disraeli,  left  the 
Synagogue  for  the  Church,  and  his  son  Benjamin  was  baptized 
in  infancy.  Though  a  Christian,  he  was  proud  of  his  Jewish 
origin,  and  ever  upheld  the  traditions  of  his  race.  His 
numerous  writings  bear  testimony  to  this,  being  frequently 
set  in  Jewish  surroundings.  The  last  chapter  of  his  Lord  George 
Bentinck  (1852)  is  a  brilliant  eulogium  of  the  Jews.  Europe,  he 
said,  had  adopted  the  best  part  of  their  laws,  all  their  literature, 
and  all  their  religion.  His  concluding  words  are  an  impas 
sioned  and  eloquent  appeal  to  the  Jews  to  consider  the  claims 
of  our  Lord  : 

Perhaps,  too,  in  this  enlightened  age,  as  his  mind  expands  and  he  takes  a 
comprehensive  view  of  this  period  of  progress,  the  pupil  of  Moses  may  ask  himself, 
whether  all  the  princes  of  the  house  of  David  have  done  so  much  for  the  Jews  as 
that  Prince  who  was  crucified  on  Calvary  ?  Had  it  not  been  for  him,  the  Jews 
would  have  been  comparatively  unknown,  or  known  only  as  a  high  oriental  caste 
which  had  lost  its  country.  Has  not  He  made  their  history  the  most  famous  in  the 
world  ?  Has  not  He  hung  up  their  laws  in  every  temple  ?  Has  not  He  vindicated 
all  their  wrongs  ?  Has  not  He  avenged  the  victory  of  Titus  and  conquered  the 
Caesars  ?  What  successes  did  they  anticipate  from  their  Messiah  ?  The  wildest 
dreams  of  their  rabbis  have  been  far  exceeded.  Has  not  Jesus  conquered  Europe 
and  changed  its  name  into  Christendom?  All  countries  that  refuse  the  cross 
wither,  while  the  whole  of  the  new  world  is  devoted  to  the  Semitic  principle  and 
its  most  glorious  offspring,  the  Jewish  faith  ;  and  the  time  will  come  when  the  vast 
communities  and  countless  myriads  of  America  and  Australia,  looking  upon  Europe 
as  Europe  now  looks  upon  Greece,  and  wondering  how  so  small  a  space  could 


1890]  EARL     OF    BEACONSFIELD  409 

have  achieved  such  great  deeds,  will  still  find  music  in  the  songs  of  Sion,  and  still 
seek  solace  in  the  parables  of  Galilee. 

These  may  be  dreams,  but  there  is  one  fact  which  none  can  contest. 
Christians  may  continue  to  persecute  Jews  and  Jews  may  persist  in  disbelieving 
Christians,  but  who  can  deny  that  Jesus  of  Nazareth,  the  Incarnate  Son  of  the 
Most  High  God,  is  the  eternal  glory  of  the  Jewish  race? 

The  long  life  of  the  centenarian,  Sir  Moses  Montefiore,  the 
foremost  Jew  in  the  world,  was  brought  to  a  close  on  July  25th, 
1885.  His  musical  name,  "Mountain  Flower,"  points  to  the 
Italian  origin  of  the  family  of  which  he  was  the  most  illustrious 
ornament.  He  was  born  in  1784,  and  allied  by  marriage  to 
the  house  of  Rothschild.  In  1837  he  was  elected  Sheriff  of 
London  and  Middlesex,  and  was  the  first  Jew  to  receive  the 
distinction  of  Knighthood.  He  more  than  once  visited  his 
oppressed  brethren  in  the  East,  and  in  Africa,  in  order  to 
influence  the  authorities  to  ameliorate  their  hard  lot.  He 
resided  at  Ramsgate  during  his  closing  years,  and  was  a 
princely  supporter  of  all  local  institutions  and  the  general 
charities  of  the  country.  Two  members  of  his  family,  his 
aunt,  Lydia  Montefiore,  and  a  nephew,  became  Christians. 

The  cause  of  Missions  to  Jews  suffered  an  irreparable  loss  by 
the  death  of  Dr.  Franz  Delitzsch,  the  celebrated  Hebrew  and 
Talmudical  scholar  and  commentator,  at  Leipzig,  in  the 
beginning  of  1890.  His  very  extensive  Hebrew  learning  gave 
currency  to  the  assertion,  which  he  was  always  combating,  that 
he  was  of  Jewish  birth.  The  Society's  missionaries,  F.  W. 
Becker  and  J.  B.  Goldberg,  were  the  first  to  direct  his  mind 
to  Jewish  studies  and  to  their  evangelization,  of  which  he  was 
such  a  doughty  champion.  He  brought  out  a  Hebrew  version 
of  the  New  Testament,  which  is  considered  by  many  to  be 
superior  to  the  Society's  earlier  translation,  and  founded  the 
"  Institutum  Judaicum  "  at  Leipzig.  Altogether  he  was  one  of 
the  very  foremost  labourers  in  the  Jewish  mission  field  in  the 
nineteenth  century. 

The  Annual  Sermons  during  this  Period  were  preached  by  the 
following: — six  Bishops,  Perry,  late  of  Melbourne,  Rowley  Hill 
of  Sodor  and  Man,  Jackson  of  London,  Hellmuth,  Bickersteth 
of  Exeter,  and  Bardsley  of  Sodor  and  Man :  two  Deans,  Fre- 
mantle  of  Ripon,  and  Lefroy  of  Norwich:  two  Archdeacons, 


410  THE     SOCIETY    AT    HOME  [1875 

John  Richardson  and  T.  T.  Perowne :  Canons  Bell  of  Chelten 
ham,  Ryle  (afterward  Bishop  of  Liverpool),  McCormick,  and 
E.  H.  Perowne,  Master  of  Corpus  Christi  College,  Cambridge  ; 
Gordon  Calthrop  and  Flavel  T.  Cook.  The  Sermons  in  1875 
and  1 876  were  preached  in  St.  Margaret's,  Westminster  ;  from 
1877  to  1886  inclusive,  in  St.  George's,  Bloomsbury ;  and 
from  1887  to  1890  in  All  Souls',  Langham  Place. 

The  Annual  Meetings  during  this  Period  were  presided 
over  by  Lord  Shaftesbury  till  1884.  In  his  absence,  through 
illness,  in  1885,  the  Chair  was  taken  by  Sir  John  Kennaway,  as 
Vice-President,  and  from  that  date  Sir  John,  as  President, 
has  not  missed  a  single  meeting.  The  Episcopal  speakers 
were  both  numerous  and  important,  namely,  the  Patron, 
the  Archbishop  of  Canterbury  (Benson),  and  Bishops 
Temple  of  London,  Robert  Bickersteth  of  Ripon 
(twice),  Lord  Arthur  Hervey  of  Bath  and  Wells,  Ryle  of 
Liverpool  (who  had  previously  spoken  in  the  same  period  as 
Canon  of  Norwich),  Barker  of  Sydney,  Thornton  of  Ballarat 
(now  of  Blackburn),  Crowther  of  the  Niger,  Hellmuth,  and 
Ryan  (twice).  The  speech  of  the  Primate,  in  1889,  was  the 
most  noteworthy  of  the  series,  both  on  account  of  its  striking 
matter,  and  the  fine  presence  and  clear  musical  voice  of  the 
speaker.  Dr.  Benson  spoke  eloquently  of  the  difficulties  and 
encouragements  of  the  work  : 

You  have  a  very  difficult  work  in  hand.  But  that  is  not  a  discouragement.  It 
has  in  all  ages  been  an  encouragement  to  Christian  hearts.  All  the  work  of  the 
Church  is  difficult,  and  you  have  chosen  a  particular  corner  of  the  vineyard  which 
demands  the  utmost  exertion,  the  utmost  faith  and  prayer.  I  suppose  that  we  are 
all  sure  in  our  own  minds — we  who  meet  here — whatever  the  world  may  say,  that 
a  day  will  come  when  the  Jews  as  a  nation  will  be  a  great  Christian  people. 

However  much  you  might  be  persuaded  that   the  prophetic  writings    are 

the  language  of  poetry  and  metaphor  and  similitude,  you  cannot  by  any  means 
apply  such  an  interpretation  to  the  words  of  St.  Paul.  There  you  have  at  the 
beginning  of  the  Church's  days  a  record  of  the  inspired  Apostle's  conviction  that 
so  it  would  be,  that  it  was  in  the  purpose  of  God,  and  that  when  His  people, 
whom  He  loved  to  the  death,  became  believers  in  the  slain  and  risen  Lord,  then 
would  be  the  hour  of  triumph  for  the  Christian  Church. 

And  then  quoting  the  words  of  one  of  the  characters  in 
Daniel  Deronda,  he  added  : 

"The  gain  of  Israel  is  the  gain  of  the  world."     At  present  the  world  does  not 


1890]  SPEECHES    BY    BENSON    AND     TEMPLE  411 

know  it;  and  we  might  vary  that  sentence,  and  say,  "  the  gain  of  Israel  is  the 
gain  of  the  Church."  I  am  afraid  we  shall  have  to  add,  "  and  the  Church  does 
not  yet  know  it." 

Dr.  Temple  spoke  (1887)  thus  enthusiastically  of  the 
success  of  the  Society's  work  : 

It  is  quite  evident  that  the  work  of  the  Society  is  steadily  going  on.  It  is 
quite  evident  that  the  work  of  the  Society  is  very  effective  beyond  even  the  limits 
within  which  the  operations  of  the  Society  are  necessarily  confined.  It  is 
gradually  leavening  the  whole  mass  of  the  Jews.  When  we  consider  how  limited 
the  resources  of  the  Society  are  and  consequently  what  insufficiency  of  means 
there  must  be,  we  cannot  but  feel  that  God's  blessing  alone  can  have  enabled  the 
Society  to  accomplish  such  great  results. 

The  following  laymen  spoke :  Sir  R.  N.  Fowler,  M.P. 
(twice,  once  as  Lord  Mayor  of  London),  Sir  John  Kennaway, 
M.P.  (in  1876),  Sir  Richard  Temple,  M.P.,  formerly  Lieutenant- 
Governor  of  Bengal  and  Governor  of  Bombay  :  W.  Johnston, 
M.P.,  J.  A.  Campbell,  M.P.,  General  Maclagan,  Sydney 
Gedge,  R.  N.  Cust,  and  J.  Maden  Holt ;  also  the  following 
clergy  :  Dean  Payne  Smith  of  Canterbury,  Dean  Fremantle 
of  Ripon  (three  times),  F.  F.  Goe,  rector  of  St.  George's, 
Bloomsbury,  afterward  Bishop  of  Melbourne,  John  W.  Bardsley, 
subsequently  Bishop  of  Sodor  and  Man  and  of  Carlisle 
(twice),  R.  C.  Billing,  rector  of  Spitalfields,  subsequently 
Bishop  of  Bedford  ;  Archdeacon  Richardson  of  Southwark 
(twice),  Archdeacon  Murray  of  Connor  ;  Canons  E.  Hoare, 
W.  Lefroy,  now  Dean  of  Norwich,  J.  Fleming,  Tristram  and 
McCormick  (each  twice),  Prebendary  Webb-Peploe  (twice)  ; 
Canons  Cadman,  Wilkinson  of  Birmingham,  Bell  of  Chelten 
ham,  Falloon  of  Liverpool,  Clarke  of  Southport  and  E.  Garbett; 
Prebendaries  Gordon  Calthrop  and  Mason;  Dr.  Taylor  (after 
ward  Archdeacon)  of  Liverpool,  Dr.  Edersheim  (twice), 
J.  Cohen,  J.  F.  Kitto,  A.  J.  Robinson  (all  three,  rectors  of 
Whitechapel),  Burman  Cassin  (twice),  T.  A.  Stowell,  Horace 
Meyer,  G.  S.  Karney  and  F.  A.  C.  Lillingston  ;  J.  E.  Brenan 
and  W.  H.  Graham,  two  former  association  secretaries  ;  Ralph 
W.  Harden,  secretary  of  the  Irish  Auxiliary ;  R.  O.  T. 
Thorpe,  C.  H.  Banning  (twice),  F.  Smith  (twice),  and  J.  A.  Bell, 
rector  of  Banagher,  afterward  association  secretary. 

More  missionaries  were  amongst  the  speakers  during  this 


412  THE    SOCIETY    AT    HOME  [1875 

Period  than  in  the  previous  one — namely:  the  Revs.  D.  A. 
Hefter,  from  Tunis  ;  J.  H.  Briihl,  from  Vienna ;  A.  C.  Adler, 
from  Amsterdam  ;  H.  A.  Stern,  of  London  ;  F.  G.  Kleinhenn, 
from  Bucharest;  J.  M.  Eppstein,  from  Smyrna;  S.  T.  Bachert, 
from  Hamburg  (twice)  ;  H.  Friedlander,  from  Jerusalem  ; 
J.  Lotka,  from  Persia  ;  J.  C.  S.  Kroenig,  of  Hull  (twice) ; 
L.  C.  Mamlock,  from  Paris.  Eppstein  and  Briihl  spoke  a 
second  time  whilst  working  in  London  ;  and  Dr.  Chaplin 
(twice),  Canon  Kelk  and  J.  M.  Flad. 

The  addresses  at  the  Annual  Breakfast  during  this  Period 
were  given  by  the  following :  Canon  Bell,  rector  of  Chelten 
ham  ;  Claude  Bosanquet,  the  blind  vicar  of  Christ  Church, 
Folkestone ;  Professor  Birks,  Canon  of  Ely  ;  C.  J.  Goodhart, 
then  rector  of  Wetherden  (twice)  ;  Canon  Dixon,  vicar 
of  St.  Matthew's,  Rugby  ;  John  Richardson,  then  Canon 
of  Rochester ;  Canon  Cadman,  vicar  of  Holy  Trinity, 
Marylebone ;  Frederick  Smith,  rector  of  Woodchester ;  J. 
E.  Brenan,  vicar  of  Christ  Church,  Ramsgate  ;  Canon  Hoare  ; 
Prebendary  J.  W.  Reynolds,  rector  of  St.  Anne  and  St. 
Agnes,  London  ;  John  W.  Bardsley,  then  Archdeacon  of 
Warrington  ;  J.  Cohen,  vicar  of  Heston  ;  Prebendary  Gordon 
Calthrop,  and  Canon  R.  B.  Girdlestone. 

The  Rev.  W.  Fleming,  incumbent  of  Christ  Church, 
Chislehurst,  was  appointed  Secretary  of  the  Society  in  the 
beginning  of  1881  ;  and  on  the  resignation  of  the  Rev.  Dr. 
Adams,  in  1883,  the  Rev.  W.  T.  Gidney  was  appointed 
Assistant  Secretary. 

The  following  were  appointed  Association  Secretaries 
during  this  Period  :  the  Revs.  J.  B.  Barraclough  (north 
eastern  and  south-eastern  districts  1875 — 1881),  subsequently 
chaplain  in  Palestine  Place  from  1881  to  1891,  and  now 
vicar  of  St.  Thomas',  Lambeth  ;  C.  E.  Story  (south-midland 
district,  1875 — 9),  now  vicar  of  Christ  Church,  Tunbridge 
Wells  ;  H.  G.  Cutler  (north-eastern  district,  1875 — 6)  ; 
E.  C.  Dawson  (north-eastern  district,  1876),  now  rector 
of  St.  Peter's,  Edinburgh  ;  C.  T.  Moor  (north-midland 
district,  1876),  who  died  in  the  beginning  of  the  next  year, 
before  he  entered  upon  his  duties ;  C.  S.  Painter  (north- 


1890]  OTHER    JEWISH    MISSIONARY    SOCIETIES  413 

midland,  midland,  and  south-eastern  districts,  1877  to  the 
present  time) ;  A.  Gault  (eastern  district,  1878  to  1881),  after 
ward  curate  of  Woodmancote,  Sussex  ;  W.  H.  Stanley  (north 
western  district,  1879 — 84);  Dr.  H.  S.  Roberts  (south-eastern 
district,  1881 — 2),  subsequently  chaplain  to  the  Refuge  for  the 
Destitute,  Dalston  ;  J.  McKinney  (eastern,  south-eastern  and 
north-western  districts,  1881 — 93),  now  vicar  of  St.  Silas, 
Liverpool;  W.  T.  Gidney  (south-eastern  district,  1882 — 3); 
A.  V.  Garden  (northern  district,  1882 — 9),  now  chaplain  at 
Clarens,  Geneva ;  E'  H.  Shepherd,  formerly  missionary  at 
Tunis  (south-western  and  eastern  districts,  1882 — 3),  now 
E.  H.  Archer-Shepherd,  vicar  of  Avenbury ;  Julian  Harvey 
(eastern  district,  1883 — 6),  now  vicar  of  North  Rode,  Congleton  ; 
W.  W.  Pomeroy  (north-western  and  metropolitan  districts, 
1884  to  the  present  time);  James  A.  Bell  (metropolitan 
district,  1884  to  his  death  in  1891)  ;  J.  Stormont  Bell  (eastern 
and  south-western  districts,  1886  to  the  present  time);  Dr.  F. 
Hewson  Wall  (northern  district,  1889 — 1899),  now  rector  of 
Aldingham,  Ulverston.  The  Rev.  Johnstone  Vicars  was 
appointed  Organizing  Secretary  for  Toronto  Diocese,  Canada, 
and  for  the  Dominion  generally  in  1883. 

A  new  departure  was  made  in  January  1885,  by  increasing 
the  Society's  monthly  magazine,  The  Jewish  Intelligence,  to  its 
present  form  and  size.  From  1835  it  had  been  issued  in 
octavo  size  and  without  illustrations,  except  very  occasionally. 
After  50  years  a  change  was  necessary,  and  the  greatly 
enlarged  and  illustrated  magazine  was  cordially  welcomed. 
In  1880  the  Jewish  Advocate  was  issued  quarterly  instead 
of  monthly,  but  in  a  larger  form,  for  facilities  of  illustration. 

Four  other  Jewish  missionary  Societies  were  founded 
during  this  Period : 

(i.)  "The  Parochial  Missions  to  the  Jews  at  Home  and  Abroad,"  in  1875^ 
primarily  as  a  home  mission  society.  Its  object  is  to  send  especially  qualified 
men  to  work  in  those  parishes  which  have  a  large  Jewish  population.  These 
men  go  as  assistant  curates  to  the  incumbent  of  the  parish.  While  thus  working 
on  Church  lines,  the  Society  ignores  party  bias,  and  does  not  identify  itself  with 
any  one  school  of  thought  within  the  Church.  The  Secretary  is  the  Rev.  W.  O.  E. 
Oesterley,  D.D.,  and  it  issues  an  excellent  quarterly  magazine,  Church  and 
Synagogue. 


414  THE    SOCIETY    AT    HOME  [1875 

(ii.)  "  Mildmay  Mission  to  the  Jews."  An  "undenominational"  mission, 
established  in  1876  by  the  late  Rev.  John  Wilkinson  ;  makes  the  preaching  of  the 
Gospel  to  Jews  by  missionary  itineration  and  the  free  distribution  of  the  New 
Testament  all  over  the  world,  its  main  object.  Its  centres  are  :  Odessa,  Minsk, 
Warsaw,  Wilna  and  Berditschew,  in  Russia  ;  in  South  Africa,  Cape  Town ; 
Tangier,  in  Africa  ;  and  Sophia,  in  Bulgaria.  The  present  director  is  the  Rev. 
Samuel  H.  Wilkinson,  and  its  monthly  magazine  is  Trusting  and  Toiling. 

(iii. )  "  East  London  Mission  to  the  Jews."  (President,  the  Bishop  of  Stepney) 
established  in  1877  by  the  Rev.  M.  Rosenthal,  a  convert  and  former  missionary 
of  our  Society.  Its  work  is  on  parochial  lines,  and  was  for  fourteen  years 
centred  in  the  parish  of  St.  Paul's,  Haggerslon  ;  and  for  eight  years  in  St. 
Augustine's,  Stepney.  In  1899  the  fund  was  reconstituted  by  the  present  Bishop 
of  London,  and  named  "  The  East  London  Fund  for  the  Jews."  The  Secretary 
is  the  Rev.  H.  Heathcote. 

(iv.)  "  Barbican  Mission  to  the  Jews,"  founded  in  1879  for  mission  work  in 
England  and  on  the  Continent.  Its  present  headquarters,  in  Whitechapel  Road, 
is  a  mission  house  erected  to  the  memory  of  the  late  Prebendary  Gordon  Calthrop, 
the  first  president  of  the  mission.  Prebendary  Webb-Peploe  is  the  present 
President,  and  its  director  is  Prediger  C.  T.  Lipschytz.  This  Society  issues  a 
quarterly  magazine,  InunamieCs  Witness. 

These  new  Societies  naturally  diverted  support  from  the 
old  one.  We  suppose  that,  in  the  onward  march  of  events, 
this  multiplication  of  agencies  having  the  same  end  in  view 
was  inevitable.  Still,  we  cannot  forget  that  until  the  year 
1875  the  Society  was  alone  in  the  field,  and  enjoyed  the 
undivided  support  of  Churchmen  interested  in  the  cause.  It 
was  thought  by  some  at  the  time  that  if  the  Committee 
had  allowed  moderate  counsels  to  prevail,  and  displayed 
a  more  conciliatory  attitude,  the  "  Parochial  Missions  "  and 
the  "  East  London  Fund  "  would  not  have  come  into  existence, 
and  the  Society  would  have  continued  to  hold,  a  little  longer 
at  all  events,  the  monopoly.  As  it  was,  under  the  influence 
then  paramount,  which  has  been  already  alluded  to  on  page 
404,  the  Society  was  thought  by  some  to  be  too  partisan,  less 
broad  than  its  constitution  warranted,  and  not  altogether 
loyal  to  Church  principles  or  modes  of  working.  Hence  the 
parting  of  the  ways  and  the  creation  of  new  Church  agencies. 

This  was  certainly  the  case  with  regard  to  the  "  Parochial 
Missions,"  the  prime  mover  in  the  foundation  of  which 
was  Dean  Bickersteth,  of  Lichfield.  At  the  same  time  the 
constitution  of  the  Society's  Committee  was  narrowed  by 
the  passing  in  1 876  of  a  new  Rule,  making  clerical  membership 


1890]  CHURCH    CONSULTATIVE     COMMITTEE  415 

dependent  upon  a  five  years'  subscription,  instead  of  upon  one 
year's  subscription  as  hitherto.  The  wisdom  of  this  legislation 
may  be  doubted,  for  the  attendance  of  the  clergy  was  already 
sufficiently  prohibited  by  the  meeting  of  Committee  being 
always  held  on  Friday  morning.  These  two  restrictions,  the 
requisition  of  a  five  years'  membership,  and  the  choice  of  an 
awkward  day,  have  had  the  unfortunate  effect  of  limiting 
the  clerical  element  in  Committee.  A  very  serious  loss  has 
thereby  been  sustained.  The  presence  of  clergy,  actively 
engaged  in  spiritual  work,  and  in  close  touch  with  their 
congregations,  is  necessary  for  a  sympathetic,  up-to-date, 
progressive  policy  in  the  counsels  of  religious  institutions. 

However,  this  is  a  digression.  Here  the  numerous 
Societies  are,  and  we  gladly  make  the  best  of  the 
situation.  We  are,  moreover,  profoundly  thankful  for  the 
comity  which  marks  their  attitude  to  each  other,  as  witness  the 
"Church  Consultative  Committee,"  composed  of  representatives 
of  our  own  Society,  the  Parochial  Missions  to  the  Jews,  and 
the  East  London  Fund  for  the  Jews,  to  which  further  allusion 
is  made  on  page  590.  We  may  sigh,  and  probably  sigh  in 
vain,  for  the  time  when  one  Society  will  again  be  sufficient ; 
meanwhile  every  Churchman  can  select  for  his  support  the 
agency  suited  to  his  liking  ;  only  let  him  take  care  that  he 
does  support  one  of  them. 


CHAPTER   XL1II. 

"  FIGHTINGS   AND   FEARS    WITHIN,    WITHOUT.' 


The  Irish  Controversy— Mr.  B.  Bradley' s  fateful  visit  to  Devonshire— "The 
Oaks  of  a  la  Ronde  "—Action  by  Committee— Rev.  Ralph  W.  Harden  and  his 
pamphlets— Rev.  W.  Fleming  as  Secretary— Weak  spots  exposed- Conferences 
and  result— Anglican  Jerusalem  Bishopric  revived — Grant  from  Society  toward  It 
—Archdeacon  Blyth  appointed  — Dissatisfaction  — Committee's  Statement  — The 
President's  speech— Bishop  Blyth— His  fund  and  Anglican  College. 

IT  is  the  duty  of  a  faithful  historian  to  relate  every 
thing  connected  with  his  subject,  so  long  as  he 
avoids  wounding  the  susceptibilities  of  the  living, 
and  reflecting  upon  the  dead.  A  Society  like  this  has 
its  "  secret  history " ;  a  secret  history  which  is  more  or 
less  public  property.  Of  such  a  character  were  the  two 
controversies  to  be  treated  of  in  this  chapter.  Let  us  take 
what  we  may  call,  for  want  of  a  more  exact  name, 
the  Irish  Controversy — which  lasted  for.  some  weary  years, 
and  was  a  source  of  much  grief,  heart-burning,  and  even 
dismay  in  certain  quarters.  This  is  how  it  all  came  about. 
In  the  summer  of  1882  Mr.  Benjamin  Bradley,  the  Society's 
Accountant,  was  spending  his  holiday  in  Devonshire.  With 
him  the  Society  was  first,  foremost  and  everything.  He  was 
whole-hearted  in  its  cause,  and  always  about  its  business. 
Being  in  the  county  of  Devon,  it  occurred  to  his  active  mind 
that  he  could  not  spend  his  time  more  profitably  or  agreeably 
than  by  visiting  the  "  Oaks  of  a  la  Ronde,"  near  Exmouth  ; 
that  far-famed  spot  which,  with  its  traditional  associations, 
had  given  inspiration  to  Lewis  Way,  and  thus  led  to 
the  regeneration  of  the  Society.  To  Mr.  Bradley's  intense 
surprise  and  disappointment  he  learnt  that,  as  a  matter  of 
fact,  there  was  no  clause  in  Jane  Parminter's  will  about  the  pre 
servation  of  the  oak  trees  to  which  the  attention  of  Lewis  Way 
had  been  called,  and  which,  in  course  of  time,  had  become  a 


1890]  THE    IRISH    CONTROVERSY  417 

fascinating  legend,*  held  by  generations  of  members  of  the 
Society,  narrated  in  a  thousand  speeches,  and  the  subject 
of  two  most  interesting  pamphlets — The  Oaks  of  a  la  Ronde,-\ 
and  another  founded  upon  it,  Jane  Parminter's  Will,  by 
the  Rev.  Ralph  W.  Harden,  the  Irish  Secretary.  Now, 
Mr.  Bradley  was  the  embodiment  of  exactness  and  accuracy. 
He  returned  to  town  burning  to  let  the  truth  prevail.  He 
brought  together  the  results  of  his  discovery  in  a  paper,  and 
succeeded  in  thoroughly  alarming  the  Committee,  who  were 
persuaded  that  the  very  existence  of  the  Society  depended  on 
pricking  the  bubble  at  once.J  This  they  proceeded  to  do  in 
a  very  remarkable  way.  Instead  of  communicating  with  the 
writers  of  the  delightful  pamphlets  mentioned,  and  advising 
the  necessary  alterations,  they  suspended  their  issue,  which 
was  regarded  as  a  very  high-handed  proceeding. 

Mr.  Harden,  one  of  the  most  earnest  and  zealous  supporters 
the  Society  has  ever  had  through  all  its  long  existence,  had 
succeeded,  by  his  romantic  and  persuasive  way  of  stating  the 
case,  in  arousing  great  interest  in  the  Society's  work,  and,  by 
his  powerful  and  unceasing  advocacy,  had  made  many  friends 
in  Ireland  as  enthusiastic  as  himself.  He  naturally  felt  hurt 
and  slighted,  and  was  rightly  incensed.  He  did  well  to  be 
angry.  Moreover,  unlike  many  secretaries,  he  was,  through 
long  years  of  study,  well  up  in  the  published  records  and  other 
literature  of  the  Society,  and  had  a  complete  mastery  of  his 
subject,  so  far  as  details  could  be  gleaned  from  the  authorized 
publications.  He  probably  knew  as  much  about  its  work  as 
any  man  then  living.  He  rejoiced  in  its  successes,  and,  loving 
it  as  he  did,  and  still  does,  had  a  keen  eye  for  its  defects,  many 
of  which  seemed  to  him  to  be  little  short  of  abuses  allowed  to 
go  unchecked  by  the  Committee.  Mr.  Harden  was  unable, 
owing  to  the  distance  from  Dublin  to  London,  and  the  con 
sequent  expenditure  of  money,  and  of  time — for  he  had  his 

*  See  page  151. 

t  The  Oaks  of  &  la  Ronde,  translated  trom  the  German  of  Professor  Franz 
Delitzsch,  by  A. F.O.I.,  and  republished  by  the  kind  permission  of  Dr.  Moses 
Margoliouth  in  1880. 

+  This  incident  forms  the  earliest  official  recollection  of  the  author. 

E  E 


418  FIGHTINGS    AND    FEARS  [1875 

own  imperative  office  duties,  and  all  the  deputational  work 
in  Ireland  on  his  shoulders — to  attend  the  meetings  of  the 
Committee.  Moreover,  he  doubtless  felt  that  as  they  had  not 
paid  any  heed  to  his  written  representations  neither  would  they 
listen  to  his  words.  Then,  in  his  earnest  endeavour  to  get  things 
which  he  thought  wrong  put  right,  he  took  to  pamphleteering, 
unreproved  by  his  own  Committee.  To  a  great  extent 
knowledge  was  his  power,  and  his  able,  fascinating  and  brilliant 
pen  his  weapon.  Distrust  was  aroused  in  many  of  the 
clerical  members  of  the  Society,  wrho,  as  pamphlet  after 
pamphlet  appeared,  wondered  what  was  coming  next.  It 
was  like  the  rain,  the  hail,  and  the  thunders  in  Egypt. 

There  is  no  need  to  go  into  the  subject  matter  of  Mr. 
Harden's  various  charges  against  the  administration  of  that 
day.  They  amounted  to  this ;  that  the  perusal  of  the 
publications  issued  by  the  Society  disclosed  a  series  of 
mistakes — mistakes  not  connected  with  the  peculiar  difficulty 
of  Jewish  work  —  clearly  traceable  to  the  want  of  some 
capable  head  to  guide  its  affairs  ;  and  that  it  was  impossible 
for  the  Society  to  sustain  its  work  under  the  then  regime. 
This  was  a  fair  contention.  But  in  making  it,  it  seemed  as 
though  Mr.  Harden  were  endeavouring  to  put  the  saddle  on 
the  wrong  horse.  The  Rev.  William  Fleming,  Secretary 
at  that  time,  had  not  been  long  in  office,  and  this  was  his 
baptism  of  fire.  He  could  not  have  been  responsible  for  the 
state  of  things  depicted  in  such  vivid  colours  in  the  pamphlets. 
We  shall  have  occasion  to  speak  about  Mr.  Fleming  later  on  ; 
but  it  may  be  here  frankly  conceded  that  his  one  defect  as  a 
secretary  was  his  aversion  to  initiative,  and  that  he  left  the 
Committee,  with  the  imperfect  knowledge  which  an  ever 
changing  body  of  men,  many  of  them  attending  irregularly, 
must  possess  as  compared  with  an  official,  to  flounder  about  at 
random.  He  used  to  compare  himself  to  a  registering  clerk, 
instead  of  a  counsellor.  He  did  not  see  that  a  secretary,  with 
his  full  knowledge  of  facts,  should  endeavour  to  advise  and 
to  guide  and  not  merely  to  record  the  decisions  of  others. 

Looking  backward  through  twenty  years,  after  the  clearing 
away  of  all  the  smoke  and  dust  of  the  battle — which  was  very 


1890]      ANGLICAN  BISHOPRIC  IN  JERUSALEM  REVIVED       419 

hot  and  grievous  while  it  lasted — we  must  honestly  confess 
that  there  was  some  cause  for  it.  Mr.  Harden  put  his  finger 
on  one  or  two  weak  spots.  There  was  "  something  rotten  in 
the  state  of  Denmark,"  but  it  was  not  so  bad  as  depicted 
in  the  pamphlets.  His  intervention,  made  with  the  highest 
motives,  was  productive  of  great  good.  New  ideas,  new 
methods,  were  substituted  for  a  somewhat  antiquated  procedure, 
and  new  zeal  and  life  infused,  where  stagnation  had  before 
prevailed.  Conferences  in  Dublin  were  followed  by  Con 
ferences  in  London,  in  which  influential  men  on  both  sides 
took  part.  The  controversy,  bitter  and  long,  ended  happily, 
and  the  parent  Society  was  spared  the  unhappy  loss  of  its 
oldest  and  largest  Auxiliary.  There  had  been  a  real  danger  of 
disruption.  Some  even  advised  the  cutting  off  of  the  trouble 
some  limb.  Wise  and  moderate  counsels,  under  the  highest 
leading  on  both  sides  of  the  water,  prevailed,  and  the 
Church  of  Ireland  Auxiliary  is  to-day  the  brightest  gem  in 
the  Society's  crown,  and  remains  what  it  has  always  been — its 
most  vigorous  and  fruitful  Auxiliary. 

The  second  controversy  was  that  concerning  the  revived 
Anglican  Jerusalem  Bishopric,  and  the  selection  of  the  Prelate 
who  still  presides  over  the  diocese.  It  began  to  be  rumoured 
in  1883,  that  the  German  Government  intended  to  withdraw 
from  the  arrangement  established  42  years  previously.*  It 
was  their  turn  to  appoint  a  Bishop,  but  it  was  felt  that,  as  they 
regarded  the  matter,  the  joint-Bishopric  had  not  been  a  success, 
and  there  was  a  disinclination  to  continue  to  place  the  spiritual 
interests  of  a  fast-growing  Lutheran  community  under  a 
Bishop  of  the  Church  of  England.  This  was  altogether 
reasonable  from  the  German  point  of  view.  The  rumour 
proved  correct,  and  the  withdrawal  of  Germany  became  an 
accomplished  fact  about  three  years  later. 

What  was  to  be  done?  Speaking  generally,  a  Bishop  of 
the  Church  of  England  for  Palestine  and  the  neighbouring 
countries  of  Syria,  Chaldasa,  Egypt,  part  of  Asia  Minor,  and 

*  See  page  206. 
E  E  2 


420  FIGHTINGS    AND    FEARS  [1875 

Cyprus  is  an  absolute  necessity.  Speaking  of  the  Society  in 
particular,  its  work  in  Palestine  imperatively  called  for  the 
presence  of  a  missionary  Bishop  on  the  spot.  With  its  large 
property,  endowments  amounting  to  ^"26,000,  institutions,  and 
missionaries,  the  Society  had  paramount  interest  in  the 
matter.  Moreover,  the  connexion  between  the  Society  and 
the  Bishopric  had  been  close  throughout.  The  Society  had 
furnished  two  out  of  the  three  bishops  from  its  missionary  ranks, 
the  bulk  of  the  English  portion  of  the  endowment,  and  £110 
a  year  towards  the  rent  of  the  Bishop's  residence,  and 
considering  the  issues  at  stake,  it  was  most  natural  that  its 
members  should  look  with  anxious  eyes  to  the  future. 

When  the  English  Trustees  of  the  Bishopric,  the  Arch 
bishop  of  Canterbury  (Benson),  the  Archbishop  of  York 
(Thomson),  and  the  Bishop  of  London  (Temple) — Patron 
and  Vice-Patrons  —  invited  the  Society  to  contribute  to 
the  deficiency  in  the  episcopal  stipend,  occasioned  by  the 
German  withdrawal,  it  was  felt,  considering  the  above- 
mentioned  circumstances,  and  the  assurance  that  the  appoint 
ment  would  not  be  prejudicial  to  the  interests  of  the  Society, 
that  but  one  answer  could  be  given.  Consequently,  the  sum 
of  .£300  per  annum  was  promised  to  the  Jerusalem  Bishopric 
Fund  during  one  occupancy  of  the  see.  The  Church  Mis 
sionary  Society  followed  with  an  equal  grant.  The  Rev. 
G.  F.  Popham  Blyth,  D.D.,  late  Archdeacon  of  Rangoon,  was 
selected  as  the  fourth  Bishop,  aud  consecrated  in  Lambeth 
Palace  on  Lady  Day  1887.  The  Bishop  had  been  educated 
at  Lincoln  College,  Oxford,  ordained  deacon  in  1855,  and 
priest  in  1856.  After  serving  in  curacies  at  home,  he  went  to 
Allahabad  in  1866,  held  the  chaplaincy  of  Calcutta  Cathedral 
and  was  chaplain  to  the  Bishop  of  Calcutta  in  1867,  chaplain  at 
Barrackpore  from  1868  to  1874,  at  Naini  Tal  from  1874  to 
1877,  and  at  Fort  St.  William  from  1877  to  1878.  In  1879 
he  received  the  appointment  of  Archdeacon  to  the  diocese  of 
Rangoon. 

On  his  appointment  as  Bishop  in  Jerusalem  the  storm  burst. 
Mr.  Stock  has  narrated   the  circumstances  very  succinctly  * 

*  History  of  the  C.  M.  S.  vol.    III.  pp.  341,  ff. 


1890]  JERUSALEM    BISHOPRIC    CONTROVERSY  421 

and  they  need  not  be  repeated  here.  Both  Societies  were 
involved,  and  were  charged  with  voting  their  funds  to  a 
Ritualistic  bishop.  But,  as  Mr.  Stock  remarks,  "  what  they 
did  was  to  supplement  the  endowment  of  a  bishopric  more 
identified  by  its  history  with  decided  Protestantism  than  any 
other  bishopric  in  the  world."  Our  own  Committee  were 
besieged  by  remonstrances  and  memorials,  and,  in  answer, 
promulgated  the  following  statement : 

Having  read  a  Memorial  and  various  letters  relating  to  the  grant  of  ,£300  a 
year  to  the  Jerusalem  Bishopric — Resolved  : 

1.  That  the  Committee  having  read  the  Memorial  addressed  to  them,   dated 
2ist  March,   1887,  beg  to  assure  the  Signatories  that  they  cordially  sympathize 
with  the  views  expressed  by  them  as  to  the  carrying  on  the  Society's  work  in 
accordance  with  those  Evangelical  principles  which  have  always  hitherto  marked 
its  operations,  and  from  which  the  Committee  have  never  consciously  deviated, 
and,  by  God's  grace,  never  will. 

2.  That  the   Memorialists  be  informed  that  before  a  sum  not  exceeding  ^300 
per  annum,  limited  to  one  occupant  of  the  Jerusalem  Bishopric,   was  voted,  the 
Committee  had  received   the  assurance  of  the  Archbishop  of  Canterbury  that,  in 
appointing  to  the  Bishopric,  the  two  Archbishops  and  Bishop  of  London  would 
desire  fully  to  recognise  the  importance  to  the  London  Society  of  their  selecting 
a  Bishop  who  would  co-operate  with  the  Society  in  its  great  work.      With  this 
assurance  before  them,  the  Committee  felt  that  they  were  acting  in  the  interests 
of  the  cause,  and  that  in  fact  no  other  course  was  open  to  them,  as  a  Church 
Society,  than  to  assist  in  the  revival  of  the  Bishopric,  to  which  there  had  been,  in 
certain  quarters,  the  most  determined  opposition.     In  arriving  at  this  conclusion 
the  Committee  were  influenced  by  the  fact,  clearly  brought  before  them,  that  their 
work  in  the  East  had  been  suffering  of  late  from  want  of  Episcopal  ministrations. 

3.  That  the  Memorialists  be  informed  that  a  Special  Fund  has  been  opened 
for  the  purpose  of  providing  for  this  grant  towards  the  stipend  of  the  Bishop,  and 
that,  meanwhile,  no  part  of  the  money  which  may  be  annually  sent  to  the  General 
Fund  of  the  Society  from  the  Auxiliaries  shall  be  used  toward  this  grant. 

4.  The  Committee  assure  the  Signatories  that  they  regard  the  selection  of  the 
Society's  Agents  as  the  most  solemn  trust  which  in   the  sight  of  God  they  are 
called  upon  to  exercise  ;    that  it  shall  still  be  conducted,  as  it  ever  has  been,  in 
accordance  with  those  Protestant  principles  which,  in  common  with  the  friends  of 
the  Society,  they  hold  to  be  most  dear. 

The  Committee  earnestly  trust  that  this  statement  of  facts  will  satisfy  the 
Signatories  that  there  has  been  no  departure  from  the  Evangelical  principles  of 
the  Society  ;  and,  in  conclusion,  they  ask  their  continued  sympathy,  confidence, 
and  support,  which  they  so  highly  value  ;  as  well  as  their  prayers  that,  in  the  oft- 
times  delicate  and  difficult  duties  which  they  have  to  fulfil,  all  may  tend,  under 
God's  guidance,  to  the  furtherance  of  the  Gospel  of  the  Lord  Jesus  Christ  amongst 
the  Jewish  people. 


422  FIGHTINGS    AND    FEARS  [1875-90 

The  President,  Sir  John  Kennaway,  also  made  the  following 
statement  at  the  Annual  Meeting  in  the  same  year  : 

Relying  on  the  assurance  of  his  Grace,  that  a  Bishop  should  be  appointed  who 
would  sympathize  with  the  Society's  work,  and  endeavour  to  help  us  in  carrying 
it  on,  we  voted  the  sum  required.  Then  the  matter  had  to  be  left  in  the  hands  of 
his  Grace  and  other  Trustees  ;  and  when  we  heard  of  the  appointment  of  Bishop 
Blyth,  \ve  heard  also  from  Bishop  Titcomb,  whose  name  is  so  well  known,  that  in 
his  opinion  Bishop  Blyth  was  the  right  man.  We  knew  something  of  Bishop 
Blyth  before.  He  visited  the  Society's  missions  three  or  four  years  ago,  when 
there  was  no  idea  whatever  of  his  being  promoted.  Having  visited  our  missions, 
he  came  to  the  Society's  offices  on  his  return  home,  and  told  Mr.  Fleming  how 
high  a  notion  he  had  formed  of  this  work.  Therefore,  when  we  heard  of  his 
appointment,  we  knew  it  was  that  of  one  who  would  not  turn  a  cold  shoulder  on 
Lincoln's  Inn  Fields  and  Palestine  Place.  I  made  it  my  business  at  once  to  seek 
an  interview  with  him,  and  asked  him  to  come  and  spend  the  afternoon  with  me 
in  Palestine  Place.  He  most  readily  assented,  visited  all  our  institutions,  and 
expressed  the  greatest  interest  in,  and  sympathy  with,  the  work.  He  has  now 
gone  forth.  We  committed  him  and  his  work  in  prayer  to  the  Lord  who  ordereth 
all  things,  and  we  pray  that  a  blessing  may  rest  upon  his  appointment. 

The  storm  gradually  died  away,  and  but  faint  echoes  are 
heard  to-day.  The  Bishop  has  ever  shewn  great  interest  in 
Jewish  and  other  missionary  work,  and,  in  1890  established 
The  Jerusalem  and  the  East  Mission  Fund,  the  object  being 
"  the  establishment  and  maintenance  of  mission  work  amongst 
the  Jews  in  Bible  Lands,  and  the  furtherance  of  such 
work  by  the  provision  of  Church  privileges  for  English- 
speaking  people  resident  in  those  lands."  This  also  covers 
work  amongst  the  Moslems.  The  Bishop's  workers  are 
stationed  at  Jerusalem,  Beyrout,  Haifa,  Alexandria,  Cairo,  and 
Suez.  An  Anglican  College  at  Jerusalem — comprising  the 
Collegiate  Church  of  St.  George,  a  residence  for  the  Bishop, 
a  college,  and  a  clergy  house — has  been  erected.  The  Church 
was  consecrated  by  the  Bishop  of  Salisbury,  on  St.  Luke's 
Day,  October  i8th,  1898. 


CHAPTER  XLIV. 

WORK   IN   GREAT   BRITAIN   AND   IRELAND. 


Stern  In  London— Aided  by  M.  Wolkenberg— Division  of  labour— Dr.  H.  S.  Roberts 
— Rev.  J.  B.  Barraclough— "  Prayer  Union  for  Israel"— Degree  of  D.D.  conferred 
upon  Stern— His  death— Memorial  Fund — J.  M.  Eppstein  succeeds  him— Mrs. 
Reynolds  and  Miss  L.  J.  Barlee— Revs.  W.  Warren  and  H.  Symmons— Missionary 
Colleges— Parochial  grants— Operative  Jewish  Converts'  Institution— Missions  in 
the  Provinces— Manchester — Liverpool — Birmingham— Leeds — Hull— Many  other 
towns  visited — Work  in  Dublin. 

DR.  STERN  continued  his  labours  in  London,  described 
in  Chapter  XXXV.,  and  found  it  increasingly  hopeful 
and  promising.  Speaking  at  the  Church  Congress 
at  Swansea  in  1879,  he  said  that  he  had  baptized  within  the 
previous  eight  years  134  Jews  exclusive  of  children.  He 
was  ably  seconded  by  the  Rev.  M.  Wolkenberg,  their 
efforts  being  not  confined  to  London,  but  extending  to 
the  country,  to  Nottingham,  Sheffield,  Leeds  and  other 
towns.  This  increased  so  greatly  that  the  Committee 
considered  that  it  might  advantageously  be  decentralized, 
and  the  country  apportioned  into  districts.  Hitherto,  the 
head  of  the  London  mission  had  been  responsible  for 
the  work  throughout  the  country,  with  the  exception  of 
Liverpool,  Manchester,  and  Bristol,  where  missionaries  had 
been  stationed  from  time  to  time.  Consequently,  three 
districts  were  created  in  1876.  Wolkenberg  was  appointed 
to  the  superintendence  of  the  Northern  division,  with  Man 
chester  as  head-quarters.  Stern  remained  in  charge  of  the 
Southern  division,  with  continued  residence  in  London,  as  he 
was  superintendent  of  the'  "  Wanderers'  Home,"  where  over 
one  thousand  Jews  had  been  admitted  up  to  1885.  The  Rev. 
Dr.  H.  S.  Roberts  was  placed  in  charge  of  the  Metropolitan 
division. 

The  next  fe\v  years  were  uneventful  for  the  mission  in 
London.  It  pursued  the  even  tenor  of  its  way,  the  Rev. 
J.  B.  Barraclough  taking,  in  addition  to  his  duties  as 
chaplain,  its  general  supervision  from  1881  to  1884.  The 


424  WORK    IN    GREAT    BRITAIN    AND    IRELAND        [1875 

Hebrew  Christian  Prayer  Union,  which  owed  its  origin, 
in  1882,  to  his  exertions  and  his  loving  care  for  Jewish 
converts,  formed  a  great  feature  in  his  work.  Its  objects  were 
the  promotion  of  unity,  piety,  and  brotherly  feeling  amongst 
Jewish  converts,  by  means  of  mutual  prayer  and  religious 
intercourse.  Prayer  was  offered  privately  by  each  member 
on  Saturday,  and  there  were  general  meetings  for  prayer  in 
London  at  stated  seasons.  Stern  was  the  first  President. 
The  members  rose  from  143  in  1883  to  600  in  1890;  and 
branches  were  formed  in  Germany,  Norway,  Roumania,  Russia, 
Palestine,  and  the  United  States. 

In  1 88 1  Stern  received  the  Lambeth  degree  of  D.D.  from 
the  Patron  of  the  Society,  in  recognition  of  his  great  services 
in  the  cause  of  Missions. 

Stern  once  more  resumed  the  charge  of  the  London 
mission  in  1884,  at  the  same  time  not  remitting  his 
efforts  for  Jews  in  the  Southern  division,  but  holding 
special  services  for  them  in  Nottingham,  Bristol,  Birmingham, 
and  Portsea.  But,  alas  !  it  was  not  for  long.  This  able  and 
devoted  missionary  entered  into  rest  on  May  I3th,  1885.  His 
wonderful  life — over  which  was  surely  written,  "  Well  done, 
good  and  faithful  servant  ! " — was  ended.  His  loss  was 
irreparable,  to  the  Society  and  also  to  the  Committee,  which 
he  had  recently  joined. 

No  name  looms  larger  in  missionary  annals  of  the  middle 
of  last  century  than  that  of  Henry  Aaron  Stern.  His 
biographer  and  friend*  called  him  "  the  greatest  missionary 
of  modern  times."  Twenty  years  have  passed  since  that 
verdict  was  pronounced,  and  though,  perhaps,  we  are  better 
able  after  this  lapse  of  years  to  get  a  correct  view  of  the  man 
and  his  work,  we  cannot  say  that  the  estimate  was  exaggerated. 
At  any  rate,  we  are  unable  to  find  his  more  than  equal  in  the 
ranks  of  missionaries  to  the  Jews.  And  yet  they  contain 
some  famous  names.  Wolff,  Alexander,  McCaul,  Ewald  and 
Cassel — of  whom,  by  the  way,  only  one  was  a  Gentile — are 
the  few  who  approach  the  plane  on  which  he  stands.  Thirty 

*  The  Rev.  A.  A.  Isaacs,  himself  of  Jewish  descent,  in  his  Biography  of  Henry 
Aaron  Stern,  D.D.,  p.  10. 


THE    REV.    H.    A.    STERN,    D.D. 


iSgo]  HENRY    AARON    STERN  425 

years  ago,  Stern  was  probably  the  foremost  of  our  living 
missionaries.  The  glamour  of  his  Abyssinian  work,  and 
almost  martyrdom,  was  still  around  him  in  the  evening  of  his 
days.  A  star*  indeed  he  was  of  the  first  magnitude,  a 
greater  than  which  has  not  since  risen  in  the  missionary 
firmament.  Possessed  of  all  the  necessary  qualifications  for 
an  active  and  strenuous  life,  sound  in  body  and  mind,  equal 
to  almost  any  demand  upon  physical  and  intellectual  strength, 
he  could  endure  hardness  as  a  good  soldier  of  Jesus  Christ. 
His  love  for  his  brethren,  his  true  evangelistic  spirit,  his 
personal  characteristics,  his  brilliant  parts,  and  his  gift  of 
tongues  combined  to  make  him  one  of  the  famous  "  fishers  of 
men "  in  the  missionary  ranks  of  the  latter-day  Church 
of  Christ.  Moreover,  the  stirring  incidents  and  perilous 
situations,  in  which  his  career  abounded,  have  thrown  a  halo 
of  romance  around  his  work.  A  missionary  he  lived,  and 
a  missionary  he  died  ;  the  symmetrical  proportions  of  his  life 
not  being  marred  by  any  break  in  his  long  and  faithful 
service.  At  one  time,  seeking  his  scattered  brethren  in  the 
wilds  of  Persia,  Arabia,  and  Abyssinia  ;  at  others,  ministering 
to  their  deep  spiritual  needs  in  large  centres  of  civilization, 
such  as  Bagdad,  Constantinople,  and  London  :  but  wherever 
he  was,  solely,  always,  and  indefatigably,  employed  in  winning 
them  to  his  Lord  and  Master.  As  a  preacher  Stern  was 
eloquence  itself;  as  a  writer  he  had  a  most  charming  and 
picturesque  diction,  His  published  journals  and  books,  like 
those  of  Dr.  Wolff,  are  full  of  the  most  romantic  incidents  of 
missionary  experience.  His  published  works  were  :  Dawnings 
of  Life  in  the  East  (1854),  being  an  account  of  his  work  in 
Persia,  Kurdistan,  and  Mesopotamia ;  Wanderings  amongst 
the  Jews  in  Abyssinia  (1862);  and  The  Captive  Missionary 
(1868),  both  being  narratives  of  his  Abyssinian  experiences. 

"  A  Stern  Memorial  Fund,"  raised  to  his  memory,  realized 
.£1085,  and  was  placed  in  the  hands  of  trustees  for  the  benefit 
of  the  Home,  of  which  he  had  charge  for  fifteen  years. 

On   the   death    of   Stern,    the    Rev.    J.  M.  Eppstein,  who 

*  Stern  means  "a  star." 


426  WORK    IN    GREAT    BRITAIN    AND    IRELAND        [1875 

had  gained  in  the  East  almost  as  wide  and  varied  an 
experience  as  his  predecessor,  with  an  equal  command  of 
languages,  was  appointed  his  successor.  No  better  or  happier 
choice  could  have  been  made.  Indeed,  with  Ewald,  Stern, 
and  Eppstein,  all  in  the  very  highest  rank  of  missionaries, 
the  London  mission  has  been  exceptionally  fortunate. 
Eppstein's  intense  sympathy  and  love  for  his  brethren  were 
well  known,  and  his  influence  for  good  was  very  powerful. 
Genial  and  kind,  he  was  also  a  very  general  favourite.  The 
methods  of  work  continued  the  same,  the  mission  halls,  in 
Christian  and  Old  Montague  Streets,  being  sub-centres  to 
Palestine  Place.  The  Revs.  J.  Schor,  A.  E.  Suffrin,  J.  Bahri, 
S.  Schor,  C.  P.  Sherman  and  G.  H.  Handler  all  served  on  the 
missionary  staff  for  a  shorter  or  longer  time  during  this  Period. 

Mrs.  Reynolds  continued  her  useful  and  voluntary  work 
amongst  the  Jewesses  in  the  East  End,  until  her  death  on 
March  29th,  1 887,  when  she  further  shewed  her  devotion  to  the 
Society  by  bequeathing  it  a  legacy  of  £500.  Miss  Louisa  J. 
Barlee  worked  in  East  London  during  1884-5,  before  going  to 
Palestine,  and  also  Miss  Cotton.  The  time  had  not  yet  arrived 
for  the  wider  employment  of  ladies  in  the  Jewish  mission  field. 

The  Rev.  W.  Warren  continued  Chaplain  to  Palestine 
Place  till  1879,  when  he  was  succeeded  by  the  Rev.  H. 
Symmons,  who  died  in  1880.  The  Rev.  J.  B.  Barraclough 
was  appointed  in  1881,  and  continued  in  charge  beyond  the 
end  of  this  Period,  until  1891. 

During  the  preceding  Period,  the  students  were  educated 
by  private  tuition,  but  in  June,  1876,  the  Hebrew  Missionary 
College,  which  had  been  suspended  since  1860,  was 
re-opened,  with  the  Rev.  H.  Symmons  as  Principal.  After 
his  death  in  1880,  the  Rev.  William  Ayerst,  junior,  late 
British  Chaplain  at  Murree,  and  the  son  of  W.  Ayerst, 
secretary  and  missionary,  was  appointed  Principal,  a  post  which 
he  held  until  1883,  when  he  was  preferred  to  the  living  of 
Hungarton.  It  was  then  found  necessary,  owing  chiefly  to 
the  financial  position  of  the  Society,  to  close  the  College  for 
a  time,  but  it  was  re-opened  again  the  next  year,  with  Mr. 
(now  the  Rev.)  G.  C.  Daw  as  Principal.  During  this 


1890]  PAROCHIAL    MISSIONARIES  427 

Period,  C.  Urbschat,  A.  L.  Briihl,  E.  Bassin,  A.  E.  Suffrin,  J. 
Schor,  J.  Pick,  W.  Horan,  H.  Silberbusch,  J.  Miihlenbruch, 
A.  L.  Oczeret,  S.  Schor,  F.  Spiro,  J.  Segall,  B.  Z.  Friedmann, 
M.  Norollah,  H.  S.  Waller,  A.  P.  Weinberger,  C.  F.  W.  Flad, 
M.  Hacker,  H.  G.  Heathcote  and  others  received  their  training 
therein.  Of  these,  nineteen  became  missionaries  of  the 
Society,  some  only  for  a  short  time. 

Grants  in  aid  were  made  for  parochial  missionaries  in  the 
East  End,  amounting  to  £357  during  the  last  year  of  the  Period. 
It  was  not  till  later  that  this  system  received  greater  develop 
ment.  Dr.  Benoly  was  working  as  a  medical  missionary  in 
Spitalfields,  under  the  rector,  R.  C.  Billing,  who  had  also  mis 
sionary  curates,  namely:  J.  Baker,  B.  A.  Schleicher,  and  H.  G. 
Rosedale,  now  Dr.  Rosedale,  vicar  of  St.  Peter's,  Kensington. 

It  may  here  be  mentioned  that  the  Operative  Jewish 
Converts'  Institution,  already  referred  to  in  this  History, 
received,  from  1831  to  1893,  a  yearly  subsidy  from  the 
Society,  either  in  the  shape  of  the  services  of  a  resident 
missionary,  as  in  the  case  of  the  Revs.  J.  C.  Reichardt  and 
J.  H.  Briihl,  or  a  grant  toward  rent  or  salary  of  its  Principal. 
Since  Reichardt's  days,  the  following  have  successively 
occupied  this  post :  G.  C.  Watson,  M.D.,  the  Revs.  J.  W. 
Reynolds,  P.  H.  Jennings,  J.  G.  Tipper,  W.  Gray,  G.  W.  Butler, 
J.  H.  Briihl,  G.  H.  Ayerst,  and  H.  O.  Allbrook. 

Turning  to  the  Provinces,  the  Rev.  M.  Wolkenberg, 
as  already  stated,  was  placed  in  charge  of  the  Northern 
division  in  1876.  This  comprised  all  the  north  of  Great 
Britain  and  Ireland  with  Manchester  as  centre.  There  he 
resided  for  ten  years,  during  which  time,  and  also  during  his 
subsequent  residence  at  Birmingham  and  Liverpool,  he 
had  the  assistance  of  numerous  young  Hebrew  Christian 
missionaries — H.  J.  Wertheim,  J.  Schor,  F.  Spiro,  J.  Segall, 
A.  P.  Weinberger,  M.  Hacker,  L.  Zeckhausen,  and  others. 
Manchester  and  Liverpool  have  in  the  past  offered  a 
good  training  ground  for  younger  missionaries,  who  were 
enabled  to  acquire  there,  under  Mr.  Wolkenberg's  guidance, 
valuable  experience  for  their  future  duties.  The  work  at 


428          WORK    IN    GREAT    BRITAIN    AND    IRELAND        [1875 

Liverpool  was  carried  on,  from  1875  to  1878,  by  Paul 
Warschawski ;  from  1878  to  1881,  by  the  Rev.  A.  Bernstein  and 
Lewis  Paul  Samson  ;  from  1883  to  1887,  by  A.  Goldenberg, 
all  Hebrew  Christians;  and  from  1887 — 89,  by  the  Rev.  C.  F. 
W.  Flad,  now  at  Tunis. 

Birmingham  was  constituted  the  head-quarters  of  the 
division  in  1885,  Wolkenberg  taking  up  his  residence  there 
for  that  purpose.  A  special  service,  held  in  Christ  Church, 
Birmingham,  and  attended  by  200  Jews,  formed  a  promising 
inauguration  of  the  work.  In  July  of  the  same  year  Segall 
was  attached  to  the  mission  ;  and,  in  the  autumn,  Saturday 
lectures  were  started  for  Jews  in  Christ  Church  school 
room.  From  another  special  service,  held  in  St.  Martin's 
Church  in  1886,  hundreds  had  to  be  turned  away  for  want 
of  accommodation ;  but  the  chief  characteristic  of  the 
work  was  the  house-to-house  visitation  by  Segall,  who  was 
subsequently  ordained  as  missionary  curate  to  the  parish 
church.  The  Saturday  lectures  were  maintained,  evening 
classes  held,  and  the  number  of  enquirers  was  considerable. 
The  year  1887  commenced  with  a  gathering  of  about  200 
Jews  in  St  Martin's  schools,  under  the  presidency  of  the 
rector,  Canon  Wilkinson.  In  1888,  on  Segall's  transference 
to  Jerusalem,  H.  M.  Blumberg  took  up  the  work  for  a  short 
time,  during  which  he  had  200  Jewish  families  on  his  visiting 
list,  who  were  willing  to  receive  his  message. 

A  new  mission  was  commenced  at  Leeds  in  1887, 
which  has  been  of  recent  years  almost  equally  important 
with  Liverpool  and  Manchester,  seeing  it  has  a  Hebrew 
population  of  18,000,  most  of  whom  are  of  Polish  origin 
and  speak  Yiddish.  Indeed  nearly  all  the  Jews  in  England 
are  of  this  class.  The  Jewish  quarter  of  Leeds  is  very 
compact,  and  clusters  around  the  parish  of  St.  Thomas.  The 
work  was  under  the  supervision  of  Wolkenberg,  and 
N.  Herz,  H.  Heathcote,  and  A.  P.  \Veinberger  were  his 
successive  assistant  missionaries.  Hull  was  another  missionary 
centre  during  this  Period,  the  Society  making  an  annual  grant 
to  the  Rev.  J.  C.  S.  Kroenig,  vicar  of  St.  Barnabas,  to  enable 
him  to  bring  Christian  influences  to  bear  upon  the  3,000 


1890]  WOLKENBERG    IN    THE  NORTH  429 

resident  Jews,  and  also  upon  the  numerous  emigrants  passing 
through.  Mr.  Kroenig  held  services  for  them  in  his  church, 
and  meetings  in  his  mission  room.  The  caretaker  and  the 
converts  and  enquirers  used  to  help  in  dealing  with  the 
Jewish  emigrants  and  distributing  Christian  literature. 

Wolkenberg  and  his  colleagues  from  time  to  time  visited 
many  of  the  important  towns  in  the  district  with  a  large 
Jewish  population,  such  as  Blackburn,  Bolton,  Bradford, 
Burslem,  Coventry,  Dewsbury,  Gateshead,  Grimsby,  Hanley, 
the  Hartlepools,  Huddersfield,  Leicester,  Middlesbrough,  New- 
castle-on-Tyne,  Newcastle-under-Lyme,  Nottingham,  Oldham, 
Rotherham,  Sheffield,  North  and  South  Shields,  Stockton, 
Stoke,  Sunderland,  Wakefield,  Widnes,  Wigan,  and  Wolver- 
hampton.  In  many  places  special  sermons  were  preached  to 
Jews,  hundreds  of  whom,  representing  every  shade  of  religious 
thought  and  every  grade  in  the  social  scale,  often  filled  to 
overflowing  the  places  of  worship.  Clergymen  of  different 
views  all  recognized  the  importance  of  the  work,  and 
the  presence  of  so  many  Israelites  at  the  services  was  of  itself 
a  tangible  proof  of  Divine  blessing. 

It  is  time  that  we  said  a  few  words  about  the  work  in 
Ireland.  For  centuries  there  had  been  a  small  Jewish  popu 
lation  there,*  which  has  considerably  increased  during  the  last 
30  years.  As  far  back  as  1847,  when  the  Jewish  families  in 
Dublin  numbered  only  thirty,  the  Irish  Auxiliary  appointed 
a  Mr.  Herbert,  a  Christian  Jew,  to  work  amongst  them.  He 
does  not  appear  to  have  remained  there  long.  The  Jews 
of  Dublin  have,  since  1846,  been  periodically  visited  by 
missionaries  of  the  parent  Society.  In  1888-9  Blumberg,  a 
convert  from  Hamburg,  who  was  on  the  Birmingham  staff, 
laboured  earnestly  in  Ireland  for  some  months.  In  1890  A. 
P.  Weinberger,  now  of  Constantinople,  another  of  the  converts 
of  the  Hamburg  mission,  and  assistant-missionary  in  that 
city,  was  appointed  resident  missionary  in  Dublin. 

*  That  is  in  Dublin  and  Belfast.  Abbott,  in  Israel  in  Europe,  page  469,  says, 
"In  1871  there  were  only  six  Jews  in  Cork,  two  in  Limerick,  and  one  in 
Waterford." 


CHAPTER  XLV. 

IN   WESTERN    EUROPE. 


New  grouping  of  stations— Four  Jewish  sects  — Orthodox,  iReform,  Chassidim 
and  Karaites— Adler  in  Holland— Jews  of  France— Mamlock's  efforts  in  Paris 
and  other  towns  —  Marseilles  —  Dr.  Cassel  at  Berlin  —  His  great  work  —  Three 
German  Emperors  and  the  Society— "  Institutum  Judaicum  "  founded  by  Pro 
fessor  Strack  at  Berlin  —  Hartmann  and  de  le  Roi  at  Breslau  —  "  Instituta 
Judaica  "  —  A.  C.  F.  W.  Becker  —  Dibre  Emeth  —  Baptisms — German  stations 
surrendered — Retirement  and  death  of  Dr.  Biesenthal — Handler  at  Leipzig — 
Hefter's  work  at  Frankfort-on=the-Main— Succeeded  by  Bernstein— Antiquities 
of  Worms— Rhine  District  and  Baltic  Provinces— Bachert  at  Hamburg— Home 
supported  by  Irish  Auxiliary — Amongst  the  emigrants, 

WHEN  we  last  dealt,  in  Chapters  XXXVI.— 
XXXVI1L,  with  the  Continental  group  of  stations, 
we  classified  them  under  missions  in  Protestant, 
Roman  Catholic  and  Mohammedan  Europe.  By  way  of 
variety,  they  are,  in  this  and  two  following  chapters,  arranged 
under  missions  in  Western,  Central  and  Southern  Europe 
respectively.  The  first  division  comprises  those  in  Holland, 
France  and  Germany ;  the  second  embraces  those  in  the  parts  of 
Russia,  Austria  and  Prussia,  which  formerly  constituted  the  old 
kingdom  of  Poland  ;  and  the  third  deals  with  the  work  in  Italy, 
Roumania  and  Turkey.  The  Jews  in  the  countries  in  the  first 
group,  except  Holland,  are  principally  Reformed  ;  those  in 
Central  Europe  are  Orthodox,  as  are  also  those  in  Southern 
Europe,  these  being  principally  Sephardim  or  Spanish  Jews, 
as  distinguished  from  the  Ashkenazim,  or  Polish  or  German 
Jews,  of  the  two  first  groups. 

The  following  brief  remarks  on  the  four  chief  Jewish  sects 
in  Europe  may  be  useful  : 

The  Orthodox  (Talmudists  or  Rabbinists),  found  principally  in  Poland,  and 
in  the  East  generally.  They  believe  in  the  Old  Testament,  and  also  in  the  Talmud, 
in  the  coming  of  the  Messiah,  and  in  the  return  to  their  own  land. 

The  Reform  Jews,  found  in  Europe  (except  Old  Poland)  and  America,  reject 
not  merely  the  Talmud,  but  also  the  inspiration  of  the  Old  Testament.  They  have 
given  up  the  hope  of  a  Messiah  and  the  return  to  Palestine. 


1875-90]  ADLER    IN   HOLLAND  431 

The  Chassidim  are  a  large  and  still  influential  sect,  in  Russia,  Roumania, 
Galicia,  and  Hungary.  They  are  really  a  branch  of  the  Orthodox  Jews,  and  attach 
much  significance  to  the  study  of  the  Cabbala.  This  sect  was  founded  as  late  as 
1730,  by  Rabbi  Israel  Baal  Shem,  who  was  called  Zaddik  (righteous)  and  pretended 
that  the  Messiah  would  come  out  of  his  family. 

The  Karaites  are  supposed  to  have  been  founded  by  Anan-ben-David,  of  Bosra, 
near  Bagdad,  in  the  8th  century.  "  Karaite"  is  from  a  Hebrew  word  meaning 
"  Reader."  They  adhere  principally  to  the  Pentateuch,  and  reject  the  Talmud. 
They  are  the  "  Protestants"  of  Judaism.  They  number  about  3,000,  principally 
found  in  the  Crimea,  but  a  few  also  in  Russia  and  Syria. 

In  the  last  year  of  our  previous  Period  we  saw  (Chapter 
XXXVI.)  the  Rev.  A.  C.  Adler  succeeding  to  the  charge  of 
the  work  in  Holland.  He  more  than  maintained  the  reputa 
tion  of  the  Society's  church,  both  as  a  centre  of  real  spiritual 
life  and  zeal,  and  as  an  evangelistic  agency  amongst  the  Jews. 
Full  and  attentive  congregations  continued  to  assemble  there 
every  Sunday,  consisting  of  Christians,  enquirers  and  Jews. 
At  certain  seasons  of  the  year,  as  for  example,  on  the  Eve 
of  the  Day  of  Atonement,  the  church  was  far  too  small 
to  accommodate  the  numbers  of  Jews  anxious  to  hear 
Adler's  message,  always  on  some  stirring  Messianic  topic, 
which  invariably  aroused  a  spirit  of  enquiry.  This  annual 
event  was  made  the  occasion  of  a  wide  distribution  of  the 
New  Testament  and  Christian  literature. 

Adler  regularly  visited  Rotterdam,  where  he  lectured  to 
Jews  in  "  Caledonia  Hall,"  and  superintended  the  good  work 
done  by  his  veteran  assistant,  Paul  Bloch,  who  had  been 
stationed  there  since  1844  ;  he  also  preached  occasionally  at 
The  Hague,  Utrecht,  Groningen,  Meppel,  Zwolle  and  other 
large  towns. 

Let  us  now  glance  at  the  work  in  France.  The  40,000  or  so 
of  Jews  in  Paris  are  scattered  all  over  the  city,  the  eastern  quarter 
especially,  comprising  the  district  of  the  Bastille  and  the  streets 
clustering  around  it,  containing  a  large  Jewish  population. 
These  belong  chiefly  to  the  working  class,  though  many  are 
hawkers,  shopkeepers,  and  money-lenders.  Among  the  two 
first  are  to  be  found  some  thorough  Talmudists,  who  know 
more  of  the  Talmud  than  of  their  wares.  There  are  also  many 


432  IN     WESTERN    EUROPE  [1875 

Reform  Jews  in  Paris,  and  not  a  few  avowed  freethinkers  and 
followers  of  Voltaire,  Rousseau  and  Renan.  If  every  country 
has  the  Jews  which  it  deserves,  France  certainly  offers  no 
exception  to  the  rule.  Though  imbibing  French  ideas,  and 
longing  for  assimilation  with  Frenchmen,  they  have  not  suc 
ceeded  in  averting  from  themselves  a  very  pronounced  anti- 
Semitic  feeling,  which,  as  in  the  Dreyfus  trial,  threatened  to 
pass  all  restraint,  and  to  culminate  in  open  persecution.  This 
combination  of  circumstances,  with  scepticism,  rationalism, 
infidelity  and  atheism  rampant  amongst  both  Gentiles  and  Jews, 
is  certainly  not  favourable  to  the  promotion  of  Christianity. 

Mr.  L.  C.  Mamlock  succeeded  the  Rev.  W.  Burnet  in  1875 
as  missionary  in  Paris.  He  was  aided  at  different  times  by  an 
assistant  missionary,  A.  L.  Oczeret,  colporteurs,  and  a 
Biblewoman,  and  laboured  in  season  and  out  of  season  to  bring 
the  Jews  to  Christ,  and  with  much  blessing.  Many  hundreds 
of  Jews  and  Jewesses  received  instruction  from  him,  and 
twenty-four  were  baptized  in  Paris,  most  of  them  in  the 
Embassy  Church,  by  successive  resident  British  chaplains 
the  Revs.  Dr.  Forbes,  F.  C.  Moran,  T.  Howard  Gill,  and 
Dr.  Noyes — all  of  whom  shewed  much  sympathy  with  the 
Society's  aims.  Other  converts  were  baptized  in  England, 
Germany  and  Russia.  In  1887  a  mission  hall  was  opened  as  a 
centre  for  the  work.  The  attendance  increased  so  greatly  that 
it  twice  outgrew  the  premises,  and  a  larger  building  had  to 
be  found.  There  weekly  lectures  were  given  by  Mamlock 
on  Messianic  and  other  attractive  subjects.  A  Sabbath 
(Saturday)  school  was  regularly  held  for  Jewish  children,  some 
eighty  attending.  Bible  classes  for  Jews  and  Jewesses,  sewing 
classes,  mothers'  meetings,  and  young  women's  meetings  were 
also  conducted,  and  were  well  attended.  The  colporteur  and 
Biblewoman  made  some  hundreds  of  visits  each  year  to 
Jewish  houses,  distributing  Christian  literature  ;  and  the 
work  all  round  was  prosecuted  with  vigour  and  judgment. 
Mamlock  went  to  Dieppe,  Rouen,  Fecamp,  Havre,  Honfleur, 
and  Trouville,  in  the  north-west,  nearly  every  year  ;  whilst 
Dijon  Chalons,  Macon,  and  Lyons  in  the  south,  and  Epernay, 
Chalons-sur-Marne,  Rheims  and  Lille,  in  the  east,  were  visited 


1890]  PROFESSOR    PAULUS     CASSEL  433 

occasionally,  and  evangelistic  work  done  amongst  the  resident 
Jews.  His  annual  sojourn  in  Havre  was  chiefly  important  for 
the  opportunities  which  it  afforded  him  to  get  in  touch  with 
refugees  from  Russia. 

Twice  during  this  Period  the  city  of  Marseilles  was  visited 
by  missionaries  from  other  countries,  the  Rev.  J.  B.  Crighton- 
Ginsburg  residing  there  from  1880  to  1882,  in  order  to  acquire 
French  naturalization  to  enable  him  to  resume  his  duties  at 
Mogador.  He  had  abundant  opportunities  of  testifying  for  the 
Master  amongst  the  Jews  of  Marseilles,  who  number  about 
4,000,  and  are  for  the  most  part  of  the  Reform  Party,  speaking 
French,  with  a  sprinkling  of  both  Spanish  and  German-speaking 
Jews  ;  whilst  Moroqueen  Jews  frequent  the  harbour  and 
markets  on  business.  There  is  no  special  Jewish  quarter ; 
the  poor  Jews  living  in  the  old  part  of  the  town,  and  the 
well-to-do,  principally  tradesmen,  residing  in  the  Rue  St. 
Ferr£ol.  Dr.  Ellis  also  visited  Marseilles,  in  1887-8. 

The  work  at  Berlin  throughout  this  Period  was  prosecuted 
vigorously  by  Dr.  Paulus  Cassel.  Many  of  the  sons  of  Israel 
heard  the  Gospel  from  his  lips  both  in  Berlin  and  other 
places  in  Germany,  and  indeed  in  Europe  generally  during  the 
twenty-three  years  in  which  he  was  the  Society's  missionary. 
The  good  done  by  means  of  his  sermons  and  lectures  can 
never  be  fully  estimated  ;  and,  in  addition  to  this,  numbers  of 
Jews  were  influenced  in  a  Christian  direction  by  his  numerous 
publications.  From  1875  to  1891  he  edited  and  published  a 
weekly  paper  "  For  Christian  life  and  knowledge,"  entitled 
Sunem.  A  complete  list  of  all  his  Books  and  pamphlets  would 
occupy  a  large  space.  From  1891,  when  he  retired  from  his 
duties,  Cassel  continued  to  preach,  wherever  an  occasion  offered, 
and  to  write.  So  great  was  his  love  and  zeal  that  he  could  not 
forego  instructing  and  baptizing  Jews  who  wished  to  become 
members  of  the  Church  of  Christ  through  his  instrumentality. 
The  number  of  his  converts  was  very  large.  He  baptized  262 
Jews  in  Christ  Church,  but,  as  he  said,  "  I  am  not  fond  of 
statistics.  I  sow  the  seed,  but  do  not  stop  to  ask  how  much 
may  be  the  fruit." 

F  F 


434  IN    WESTERN    EUROPE  [1875 

Within  three  months  the  Society  lost  two  Royal  Patrons, 
the  Emperors  William  I.  and  Frederick  III.,  of  Germany. 
The  latter  had  promised  to  continue  the  yearly  subscription 
of  ,£25  which  his  father  regularly  gave  the  Society  for  26 
years.  His  son,  His  Majesty  the  Emperor  William  II., 
continued  the  same  for  five  years. 

We  may  mention  the  establishment  of  an  "  Institutum 
Judaicum "  at  Berlin  in  1883,  by  Dr.  Hermann  Strack, 
Professor  of  Theology  in  the  University,  with  the  following 
objects,  as  afterward  stated  by  himself: 

(i)  To  provide  an  institution  in  which  theological  students  may  become 
acquainted  with  Judaism,  the  literature  and  history  as  well  as  the  religion  ; 
(2)  to  afford  facilities  for  religious  advancement  to  Jews  whom  the  Lord  has 
committed  to  the  care  of  the  Christian  Church.  The  Jews  in  Germany  are 
scattered  over  hundreds  of  places  ;  it  is  impossible  to  reach  many  of  them 
through  missionary  agency.  How  desirable  it  is,  therefore,  that  all  clergymen 
and  ministers  should  be  in  a  position  to  preach  Christ  to  the  Jews.  The 
"  Institutum  Judaicum  "  is  designed  to  prepare  heart  and  mind  for  this  work,  and 
that  parish  clergymen  may  be  taught  to  discuss  with  such  Jews  as  they  meet  the 
important  question,  "What  think  ye  of  Christ?"  In  one  of  the  halls  of 
the  University  I  read  with  students  and  candidates  works  calculated  to  lay  a 
foundation  of  knowledge  and  sympathy.  By  these  means,  and  the  discussions 
that  follow,  opportunity  is  afforded  for  a  thorough  grasp  of  the  Jewish  question  in 
its  various  phases.  From  time  to  time  missionaries  have  related  their  experiences 
and  described  their  particular  methods  for  the  benefit  of  the  students.  I  have 
been  greatly  encouraged  by  the  results  of  the  work  of  the  "  Institutum  Judaicum" 
and  the  influence  of  the  magazine  Nathanael,  These  have  prepared  preachers  to 
do  what  they  otherwise  would  not  have  ventured  upon.  More  than  that,  my 
efforts  have  been  used  also  to  prepare  missionaries  for  the  definite  work  among 
the  Jews.  An  example  is  Pastor  Richard  Bieling,  who,  after  being  a  member  of 
the  Institutum  for  five  years,  entered  upon  work  in  connexion  with  the  Berlin 
Jewish  Mission  in  1890,  and  is  still  labouring  with  much  success.* 

After  the  removal  of  the  Rev.  A.  I.  Behrens  to  Vienna  in 
1876,  the  once  large  missionary  staff  at  Breslau  was  reduced 
to  two  missionaries,  Hartmann  and  de  le  Roi,  who  had  to 
face  an  ever-growing  spirit  of  indifference,  infidelity,  and 
materialism  on  the  part  of  the  Jews,  which  threw  fresh 
impediments  in  their  way.  They  were  cheered,  however,  by 
intercourse  with  the  large  number  of  converts  baptized  by 
them,  several  of  whom  attended  the  Barbara  church,  where 

*  Article  on  "  Anti-Semitism  in  Germany,"  in  the  Record,  November  I4th,  1902. 


1890]  INSTITUTA    JUDAICA  435 

the  Jews  had  a  special  opportunity  of  hearing  the  Gospel. 
They  recorded  also  that  many  Christians  endeavoured,  and 
not  without  success,  to  bring  Jews  to  the  mission  church. 
Baptisms,  however,  became  more  rare.  During  Hartmann's 
charge  of  the  mission  from  1850  to  the  end  of  1881,  when 
he  retired,  after  a  lengthened  and  faithful  service  of  fifty-four 
years,  sixty-two  Jewish  baptisms  were  recorded,  the  majority 
being  of  Jewesses  ;  but  in  the  last  years  of  this  Period  there 
were  only  fifteen  baptisms.  When  de  le  Roi  took  charge  of 
the  station  in  1896,  the  services  were  transferred  to  the 
Moravian  chapel,  and  continued  to  exert  a  useful  influence. 
He  maintained  a  close  intercourse  with  the  Breslau  "  Insti- 
tutum  Judaicum,"  and  also  with  the  students  at  Leipzig  and 
Berlin. 

Besides  these  institutions  there  were  also  "  Instituta  Judaica" 
at  Halle,  Erlangen,  Greifswold,  Dorpat,  and  Christiania,  all 
with  the  ulterior  object  of  evangelizing  the  Jews.  In  1884 
the  students  collectively  numbered  168  members.  The  name 
was  a  perpetuation  of  the  original  Callenberg  Institution. 
To  the  permanent  loss  of  Missions  to  Jews  nothing  like  them 
has  ever  been  started  at  the  English  Universities.  The  names 
of  Stephen  Schulz,  Dr.  Delitzsch,  W.  Faber,  Schlottmann, 
Strack,  and  Caspari  are  honourably  associated  with  these 
excellent  associations.  In  1884  de  le  Roi  accepted  a  living  at 
Elberfeld.  For  seventeen  years  he  had  thrown  his  heart  and 
soul  into  the  work,  and  since  that  time  has  continued  to 
render  unbounded  service  to  Missions  to  Jews  generally  by 
his  numerous  and  able  writings.  ^ 

The  Rev.  A.  C.  F.  W.  Becker,  son  of  the  Society's  well- 
known  missionary  the  Rev.  F.  W.  Becker,  succeeded  de  le 
Roi  in  1884.  His  activity  was  manifest  in  many  directions  : 
in  sermons  and  public  lectures  to  Jews,  and  visitation  of  them 
in  their  houses,  not  only  at  Breslau  but  in  a  large  number  of 
Silesian  towns  every  year.  Copies  of  the  Holy  Scriptures, 
tracts,  and  of  the  Dibre  Emeth,  a  most  useful  and  able 
monthly  periodical,  edited  by  successive  missionaries,  were 
distributed  amongst  them.  Becker  was  able  to  report  a 
goodly  number  of  enquirers,  of  whom  six  were  baptized  by 

F  F  2 


436  IN    WESTERN    EUROPE  [1875 

him  in  1885,  eight  in  1886,  and  some  each  year  until  his 
transference  to  Berlin  in  the  autumn  of  1891.  The  Breslau 
baptismal  register,  which  shewed  seventy-seven  baptisms  from 
1852  to  1886  inclusive,  then  gave  a  total  of  ninety-two. 

It  may  here  be  stated  that  since  1891  a  large  number  of 
the  Society's  Continental  stations  have  been  given  up,  Breslau 
amongst  them,  owing  to  more  imperative  calls  in  other  direc 
tions.  As  already  mentioned,  the  Committee  felt  they  ought 
to  leave  the  work  of  Jewish  evangelization  in  Germany  to  the 
national  Lutheran  Church,  and  that  it  was  no  longer 
incumbent  upon  them,  though  within  the  terms  of  the  first 
Rule  of  the  Society,  to  pursue  their  work  on  Lutheran  lines. 
Consequently,  as  the  number  of  old  Lutheran  missionaries  in 
the  Society's  service  grew  less  and  less  by  death,  it  has  not 
been  replenished,  and  at  the  present  moment  is  reduced  to 
one,  namely,  Becker,  now  at  Vienna. 

If  anything  were  needed  to  justify  this  policy,  it  may  be 
found  in  the  words  of  the  Annual  Report  for  1880  : 

De  le  Roi,  after  thirteen  years'  experience,  has  learned  that  "Our  Mission 
is  hovering  in  the  air,  if  it  cannot  lean  on  the  Church,  in  the  midst  of 
which  we  live.  The  Jews  only  learn  to  know  Christianity  in  that  shape,  which 
the  Church  of  the  nation  they  live  among  shews  to  them,  and  easily  consider  the 
missionary's  testimony  to  be  a  private  opinion  of  no  authority,  if  behind  him  is 
no  church,  the  congregation  of  which  supports  him,  and  in  the  name  of  which  he 
addresses  the  Jews.  We  must  therefore  do  all  in  our  power  to  bring  the  Church 
to  look  upon  us  as  its  fellow- labourers,  and  to  acknowledge  our  work  as  its  own 
work."  * 

When  Dr.  Biesenthal,  whose  great  labours  for  the  Jews 
were  recorded  in  Chapter  XXXVI.,  retired  from  active  service 
on  the  last  day  of  iSSi,  after  thirty-seven  years'  connexion 
with  the  Society,  the  Rev.  G.  H.  Handler,  who  had  joined 
him  in  1879,  took  charge  of  the  work  at  Leipzig.  He 
reported  that  the  opulence  and  growing  influence  of  the 
Jews,  and  their  vituperation  of  Christianity,  had  aroused  anti- 
Semitic  feelings,  which,  in  their  turn,  rendered  mission  work 
more  and  more  difficult.  This  was  the  case  not  only  at 
Leipzig,  but  throughout  Germany.  One  baptism  was  recorded 
at  Leipzig  in  1882,  in  which  year  the  mission  was  closed. 

*  Seventy -second  Report  (1880),  p.  69. 


1890]  DR.     BIESENTHAL  437 

Dr.  Biesenthal  died  in  1886,  at  the  advanced  age  of  eighty- 
two  years.  He  was  one  of  the  best  Hebrew  and  Talmudical 
scholars  who  ever  laboured  for  the  Society.  His  knowledge 
of  languages  embraced,  in  addition  to  his  native  Polish, 
Hebrew,  Latin,  Greek,  Syriac,  Chaldee,  Arabic,  Ethiopic, 
Samaritan,  French,  German,  Spanish,  Italian  and  English. 
Never  was  missionary  more  highly  gifted  with  "  tongues,"  and 
his  equal  in  this  respect  is  not  to  be  found  in  the  ranks  of  this 
Society ;  whilst  with  his  pen  he  did  even  better  service  than 
with  his  lips.  As  a  scholar  his  name  was,  for  many  years,  a 
household  word  in  Germany,  and  especially  in  those  circles 
where  Jewish  Missions  exerted  their  influence.* 

At  Frankfort-on-the-Main  the  Rev.  D.  A.  Hefter  remained 
in  charge  till  his  retirement  in  1888,  after  thirty-five  years 
of  strenuous  and  faithful  service  in  the  mission  field.  Like 
his  predecessor,  he  yearly  traversed  the  length  and  breadth 
of  his  district,  in  the  hope  of  winning  Jews,  concentrating 
his  efforts  in  Frankfort  itself.  He  did  not  find  much 
encouragement.  At  the  end  of  a  few  years'  work,  he  was 
not  able  to  report  progress  or  new  openings,  and  came  to 
the  conclusion  that  the  misgivings  of  the  first  missionaries 
as  to  Frankfort  not  being  the  suitable  centre  for  the 
district,  were  correct.  He  tried  divers  means  for  bringing 
the  message  of  Christ  to  Jews,  visiting  houses  and  coffee- 
shops,  and  endeavouring  therein  to  find  opportunities  for 
delivering  Old  Testament  expositions,  lectures  and  addresses 
on  what  he  supposed  would  be  attractive  subjects,  such  as 
the  Tabernacle,  the  Judenhetze,  Semitism,  and  Germanism  ; 
but  the  result  was  ever  the  same.  A  few  Jews  came,  entered 
into  discussion,  and  stayed  as  long  as  the  conversation 
was  carried  on  objectively  ;  but  soon  turned  their  backs  when 
the  subject  was  applied  personally.  The  most  satisfactory 
work  was  done  on  missionary  journeys.  The  Jews  in  Frank 
fort  had  been  preached  to  for  nearly  half  a  century,  and  the 
result  was  indeed  insignificant.  There  had  been  baptisms, 

*  For  further  information  see  his  Biography,  by  the  author. 


438  IN     WESTERN    EUROPE  [1875 

originating  in  the  Society's  agency,  but,  with  a  very  few 
exceptions,  the  converts  had  fallen  into  the  hands  of  ration 
alistic  pastors.  They  were  Christians  only  nominally,  and 
would  have  nothing  to  do  with  the  mission.  Hefter  con 
cluded  that  the  German  missions  had  to  a  great  extent 
done  their  work;  and  that  the  centre  of  gravity  of  Jewish 
work  ought  to  be  more  and  more  in  the  East — a  policy  since 
adopted  by  the  Committee. 

Hefter,  however,  remained  at  Frankfort  discharging  his 
duties  till  1888,  when  the  Rev.  A.  Bernstein,  who  had 
been  working  in  London,  was  placed  in  charge.  After  three 
years'  work,  he  said,  referring  to  the  difficulties  which  his 
predecessors  had  encountered,  that  to  report  great  progress 
would  be  presumption  ;  especially  when  it  was  borne  in  mind 
that  the  Jews  had  of  late  years  been  more  repelled  than 
attracted  by  Christians  in  that  part  of  Germany.  Anti- 
Semitism  had  closed  the  door  of  usefulness,  it  was  feared, 
for  a  long  time  to  come.  He,  nevertheless,  baptized  sixteen 
Jews  during  his  stay  there. 

Bernstein  paid  a  visit  to  Worms,  a  town  with  a  population 
of  1,260  Jews,  and  of  the  greatest  interest  in  Jewish 
history.  One  tradition  says  that  it  was  founded  by  1,000 
Benjamites,  who  emigrated  from  Palestine  after  the  battle 
of  Gibeah  (Judges  xx.)  Another  tradition  does  not  go  so  far 
back  into  antiquity,  but  assigns  a  Jewish  settlement  at  Worms 
to  the  time  of  Ezra,  or  the  time  of  Christ.  However  this  may 
be,  tradition  is  a  witness  that  the  Jewish  community  there 
is  one  of  the  oldest  on  the  Continent.  Some  of  the  most 
learned  German  rabbis  lived  and  wrote  their  books  there. 
Tombstones  have  been  found  in  the  old  cemetery  which  bear 
the  date  of  995  A.D.  The  synagogue  in  the  Judengasse 
was  built  in  the  eleventh  century,  and  renovated  in  the 
thirteenth.  It  contains  some  very  remarkable  inscriptions, 
manuscripts,  vessels,  and  a  chapel,  where  Rashi,  the  celebrated 
Hebrew  commentator  on  the  Bible,  and  on  the  whole  of  the 
Talmud,  used  to  give  lectures  to  his  disciples. 

The    Rhine    district,  with    Crefeld    and    Cologne   as   chief 


1 890]  BACHERT    AT    HAMBURG  439 

centres,  was  occupied  in  1875  by  the  Rev.  E.  M.  Schlochow. 
Unhappily  he  was  soon  overtaken  by  illness,  returned  to 
England  in  May  1876,  and  died  at  Worthing  in  December. 
He  was  succeeded  by  M.  Rosenstrauch,  who  laboured  inde- 
fatigably  at  Cologne  and  Deutz,  and  in  the  surrounding 
district,  from  1876  to  1888.  Bernstein  took  up  the  work  at 
Strasburg  in  1876,  and  Joseph  Pick  in  1877.  With  the 
latter's  transference  to  Cracow  in  1888,  this  particular  German 
mission  came  to  an  end. 

In  the  Baltic  provinces,  the  Revs.  H.  Lawrence  and 
Dr.  Klee  were  stationed  at  Danzig  in  this  Period.  In  1881 
they  visited  forty-two  places,  with  an  aggregate  Jewish 
population  of  160,000.  The  number  of  Christian  publications 
distributed  in  the  same  year,  in  the  Hebrew,  German  and 
Polish  languages,  and  in  Yiddish,  amounted  to  8038. 
Lawrence  retired  in  1881,  after  58  years  of  faithful  and  earnest 
labour  at  Breslau,  Warsaw,  Jerusalem,  and  finally  at  Danzig. 
Dr.  Klee  retired  three  years  later,  and  in  1884  C.  Urbschat 
was  put  in  charge  of  the  Danzig-Konigsberg-Memel  station. 
The  same  kind  of  work  continued  to  be  carried  on,  and  the 
good  seed  extensively  sown,  but  from  the  drifting  character  of 
the  Jewish  population,  the  fruit  was  gathered  in  elsewhere.  In 
1888  Urbschat  was  stationed  at  Konigsberg.  His  occupation 
consisted  principally  of  conversations  with  Jews  in  the  places 
of  public  resort,  such  as  the  streets,  parks  and  railway 
stations,  where  he  met  many  emigrant  Polish  Jews.  He 
called  upon  resident  Jews  at  then-  houses  and  shops,  and, 
as  occasion  served,  preached  in  public.  He  periodically 
visited  Danzig,  Memel  and  other  towns. 

The  Rev.  S.  T.  Bachert,  as  we  have  already  seen,  commenced 
his  excellent  work  at  Hamburg  in  1874,  and  with  his 
assistant  missionaries,  C.  Urbschat,  J.  Muhlenbruch,  and 
A.  P.  Weinberger,  and  colporteurs,  used  every  opportunity 
for  preaching  the  Gospel  to  Jews  in  streets,  market-places, 
cafes,  and  on  board  the  numerous  emigrant  ships  bound 
for  America.  For  some  years  Bachert  preached  in  the 


440  IN    WESTERN     EUROPE  [1875-90 

Moravian  Church,  and  subsequently  in  the  French  Reformed 
Church  at  Hamburg.  Bible  and  instruction  classes  for 
enquirers  were  held  regularly,  and  a  system  of  house-to- 
house  visitation  maintained. 

In  1 88 1,  through  the  kindness  and  generosity  of  Irish  friends, 
Bachert  was  able  to  open  a  "  Home  for  Jews  and  pro 
selytes,"  which  has  been  greatly  blessed.  It  was  founded  and 
supported  exclusively  by  the  Church  of  Ireland  Auxiliary ; 
the  parent  Society  permitting  Bachert  to  give  his  services 
as  superintendent,  and  allowing  a  grant  of  ^50  a  year  for 
the  use  of  the  mission  chapel  on  the  premises,  in  which 
services  were  held  every  Sunday.  In  this  Home  there  resided 
from  eight  to  eighteen  young  Jews,  receiving  instruction 
and  learning  a  trade.  The  existence  of  such  an  institution 
undoubtedly  extended  the  usefulness  of  the  mission,  since  it 
sheltered  many  an  earnest  enquirer  and  true  disciple  of 
Jesus  Christ.  In  one  year  (1885)  no  less  than  178  Jews 
attended  the  classes  held  there. 

The  port  of  Hamburg  offers  numberless  facilities  for 
evangelistic  work  amongst  Jews,  thousands  of  whom  have  been 
addressed,  many  hearing  the  Gospel  for  the  first  time. 
Bachert  thus  wrote : 

It  was  indeed  a  grand  sight  to  see  the  missionary  surrounded  by  a  crowd  of  Jews, 
who,  with  earnest  and  deep  attention,  were  listening  for  the  space  of  two  or  three 
hours  to  the  preaching  of  a  "  Meshumed,"  whom  at  other  times  they  would  have 
beaten  and  thrashed  for  daring  to  expound  the  doctrines  of  Christianity. 
In  certain  miserable  lodging-houses,  inns,  and  taverns,  specially  prepared 
by  them,  they  are  huddled  together  by  hundreds — men,  women,  and 
children — expecting  hourly  the  command  "to  move  on."  Or,  cowering  on  the 
ground  or  steps,  in  certain  streets,  women  and  children  present  a  picture  of  misery 
and  want,  of  poverty  and  dirt,  which  cannot  be  described.  Old  men  and  young, 
with  pale  and  haggard  faces,  in  little  crowds,  are  moving  up  and  down  the  streets, 
inviting  pity  and  sympathy  from  their  fellow-men.  Old  and  venerable  Jews,  who 
have  seen  better  days,  but  now  dressed  insufficiently  for  cold  and  severe  weather, 
drag  themselves  along,  shivering  with  cold  and  hunger,  not  knowing  what  will 
become  of  them  in  the  strange  and  foreign  land  to  which  they  are  journeying.  No 
wonder  that,  when  a  kind  and  sympathizing  word  is  addressed  to  them,  their  tears 
roll  down  their  cheeks.  Surely  it  was  a  Paradise,  when  compared  with  the  present 
state,  when  their  forefathers  "  sat  down  by  the  rivers  of  Babylon  and  wept."  * 

*  Eighty-fottrth  Report  (1892),  p.   69. 


CHAPTER  XLVI. 

IN  THE  GHETTOS  OF  CENTRAL  EUROPE. 


Re-opening  of  Warsaw  Mission— Visit  of  Rev.  F.  Smith  to  St.  Petersburg- 
Appointment  of  Dr.  Ellis— His  vigorous  work— Towns  visited— Faltln  at  Kischineff — 
Zuckertort  at  Posen— Succeeded  by  Lotka— Rappoport,  Handler  and  Pick  at  Cracow— 
Qalicia— Lotka,  Herz,  and  Rosenstrauch  at  Lemberg  —A.  1.  Behrens  and  Handler 
at  Vienna. 

THE  great  event  of  the  year  1875  was  the  re-opening 
of  the  Warsaw  mission,  closed  since  the  Crimean 
War.  Two  abortive  efforts  had  been  made  to  obtain 
the  necessary  permission.  One  in  1857,  already  recorded, 
and  the  other  ten  years  later,  when  an  application  was  sent 
to  His  Excellency  Count  de  Berg,  Governor  of  Warsaw, 
but  the  answer  was  the  same — a  refusal  to  admit  foreign 
missionaries  into  the  Russian  Empire.  A  third  effort,  destined 
to  be  successful,  was  made  in  1874.  The  Rev.  Frederick 
Smith,  then  Secretary  of  the  Society,  went  to  St.  Petersburg, 
bearing  a  petition,  signed  by  the  Earl  of  Shaftesbury.  He  was 
most  kindly  received,  and  in  course  of  time  the  Committee 
were  favoured,  through  the  Foreign  Office,  with  an  official 
document  from  the  Imperial  Chancellor,  in  which  provisional 
permission  was  granted  to  the  Society's  missionaries  to 
preach  in  the  Kingdom  of  Poland,  and  in  the  provinces  of 
the  Empire  where  there  was  a  settled  Jewish  population,  under 
certain  rules,  conditions,  and  formalities  for  the  conduct  of 
the  mission,  which  were  drawn  up  by  the  Committee  appointed 
for  the  administration  of  the  Kingdom  of  Poland. 

The  Rev.  J.  C.  Hartmann,  at  that  time  resident  at  Breslau, 
was  appointed  to  take  temporary  charge  at  Warsaw  in 
1875,  assisted  by  E.  A.  Ifland  and  N.  Rappoport.  The  Jewish 
population  was  then  95,000,  divided  into  Orthodox,  Reform 
and  Chassidim,  with  two  hundred  synagogues ;  and  there 
was  every  prospect  of  a  useful  future  before  the  mission,  of 


442  IN    THE     GHETTOS     OF    CENTRAL    EUROPE          [1875 

which  the  Rev.  (now  Dr.)  O.  J.  Ellis  took  charge  in  March 
1877,  at  once  throwing  himself  energetically  into  the  breach. 
He  found  the  hope  cherished  by  the  Society  and  by  its  mis 
sionaries,  when  they  entered  upon  its  work  at  its  formal  opening 
twenty  months  previously,  amply  realized  during  the  first  year. 
The  demand  for  missionary  books  and  for  the  New 
Testament  was  beyond  all  expectation,  both  in  Warsaw  and 
the  provinces,  seven  of  which,  with  thirty-four  towns,  were 
visited  by  Dr.  Ellis  and  his  assistants.  Many  letters  of 
enquiry  were  received  by  him  from  Jews  in  other  parts. 
Several  applicants  applied  for  and  received  regular  instruction. 
In  synagogues,  coffee-houses,  and  in  some  instances  in  the 
open-air,  the  Gospel  was  freely  proclaimed  and  discussed  in 
large  gatherings ;  the  Jewish  soldier  in  the  camp  also 
was  not  forgotten,  nor  yet  the  sick  in  the  hospital.  Difficulties 
and  opposition  also  were  not  wanting,  which  was  not 
surprising  in  the  very  heart  of  Judaism.  The  opposition 
was  principally  met  with  either  from  the  bigoted  Chassidim, 
who  were  deplorably  ignorant  of  Scriptural  knowledge,  or 
from  Reform  Jews  fast  verging  toward  infidelity.  In  1878 
the  Rev.  F.  Hausig  was  attached  to  the  mission. 

All  the  provinces  of  Russian  Poland,  then  containing 
800,000  Jews,  were  visited,  four  of  them  several  times.  Indeed, 
missionary  journeys  throughout  Poland  were  a  great  feature  of 
the  campaign,  and  were  undertaken  either  by  Dr.  Ellis  himself, 
or  by  his  assistants,  Ifland  and  Blumberg.  Special  services 
were  held  in  large  towns,  such  as  Lodz,  Suwalki,  Wlockawek, 
Plock,  Lublin,  Tomaszow,  Petrikau,  and  Kalisch,  in  successive 
years.  In  the  capital  itself  the  work  was  carried  on  vigorously, 
and  services  were  held  for  Jews  on  Saturdays  in  the  mission 
chapel.  We  shall  speak  about  the  results  in  our  next  Period. 

A  word  ought  to  the  said  about  the  excellent  work  of  Pastor 
R.  Faltin  at  Kischineff.  Since  1859  this  Lutheran  minister 
had  given  much  time  to  the  evangelization  of  the  thousands 
of  Jews  in  Bessarabia,  and  supported  a  home  for  enquirers, 
and  from  1886  to  1889  an  agricultural  colony.  He  baptized 
upward  of  fifty  Jews  between  1859  and  1 874.  In  the  latter  year 
the  Society  commenced  to  make  him  a  grant  in  aid  toward 


1890]  EFFECTS    OF    ANTI-SEMITISM  443 

his  projects,  this  being  continued  till  1890.  During  these 
sixteen  years  Faltin  baptized,  as  the  Reports  of  the  Society 
shew,  142  Jews,  giving  instruction  to  many  hundreds,  and 
circulating  thousands  of  Bibles,  New  Testaments  and  tracts. 
Faltin  was  instrumental  in  leading  300  Jews  to  join  the 
Church  of  Christ. 

Crossing  into  Prussian  Poland,  we  find  Mr.  J.  G.  Zuckertort 
struggling  on  at  Posen,  where  the  work  was  becoming  more  and 
more  difficult  every  year,  and  this  for  many  reasons.  There 
was  a  marked  increase  of  indifference  and  unbelief  on  the  part  of 
the  Jews,  who  were  influenced  by  the  growing  rationalism  of  the 
country  generally.  Their  emancipation  also  loosened  their  re 
ligious  ties  and  obligations.  Then  came  the  anti-Semitic 
agitation,  which  threatened  to  make  all  mission  plans  fruitless, 
"  Pray,  tell  us  what  we  have  done  to  be  so  much  hated  ?  "  asked 
some  Jews  of  Zuckertort.  It  was  difficult  for  the  mis 
sionary  to  make  way  against  the  bitterness  and  exasperation 
thus  engendered,  and  he  felt  the  supreme  need  of  three 
things,  "  true  love  for  Israel,  prayer  for  Israel  and  ourselves, 
and  something  of  the  patience  of  St.  Paul."  The  anti-Semitic 
feeling  extended  also  to  converts,  and  even  Christians  declared 
energetically  that  the  Jews  ought  to  be  restricted  in  their 
rights  as  citizens,  and  then  converted  by  missionaries.  Every 
one  who  knows  not  only  the  history  of  the  Jews,  but  also  the 
general  history  of  other  nations,  will  concede  that  such 
declarations  do  much  harm.  Persecution  has  always  produced 
fanaticism,  and  kept  back  the  Jews^from  the  Gospel.  "  What 
was  the  use  of  preaching  Christ ; "  asked  the  Jews,  "  when 
Christians  do  not  act  according  to  His  doctrines,  but  sow  the 
seed  of  hatred  against  us  on  every  side  ? "  Still,  Zuckertort 
toiled  on  through  good  and  evil  report,  making  very 
extensive  missionary  journeys  throughout  the  duchy ;  and 
eventually,  after  a  long  and  faithful  service  of  just  fifty  years, 
he  retired  in  1884,  from  active  duty. 

The  Committee  felt  that,  notwithstanding  the  almost 
insuperable  difficulties  of  the  work  there,  Posen,  still  the 
centre  of  a  large  though  decreasing  Jewish  population,  ought 


444  IN    THE     GHETTOS     OF    CENTRAL    EUROPE          [1875 

not  to  be  left  without  a  missionary;  so,  in  1884,  the  Rev. 
J.  Lotka  was  sent  there,  on  his  return  from  Persia.  He 
began  his  task  by  visiting  a  large  number  of  towns, 
mostly  those  where  the  Society's  schools  had  formerly  been 
established.  In  some  of  these  places  he  had  good  opportunities 
for  preaching  the  Gospel,  but  he  was  not  enthusiastic  over 
missionary  prospects,  and  often  encountered,  like  his  pre 
decessor,  the  baneful  effects  of  anti-Semitism  on  missions  in 
Prussia.  He  was  more  than  once  told  by  Jews  that  they 
could  not  bring  themselves  to  believe  that  Christianity  was 
the  religion  of  love,  as  long  as  they  saw  men,  who  held  high 
office  in  the  Church,  joining  with  other  Christians  in  exciting 
the  people  against  them.  This  also,  to  a  great  extent, 
stirred  up  the  old  hatred  of  the  Jews  against  Christianity. 
Conversations,  held  in  houses  and  places  of  business,  were 
the  chief  means  at  Lotka's  disposal.  He  was  often  kindly 
received,  and  during  his  few  years'  residence  in  Posen, 
baptized  three  Jews.  His  success  in  the  towns  of  the 
duchy  was  more  encouraging,  and  there  he  met  with 
many  opportunities  of  proclaiming  the  Gospel.  He 
remained  at  Posen  till  the  spring  of  1890,  when  he  was 
transferred  to  Alexandria.  Since  his  departure  other  missions 
appear  to  have  had  more  pressing  claims  than  this  once 
flourishing  centre,  established  more  than  70  years  before, 
under  the  auspices  of  influential  and  hearty  local  friends. 

In  Austrian  Poland  Mr.  N.  Rappoport  continued  his  work 
at  Cracow  until  1876.  During  the  last  two  months  of  his 
residence  he  visited  243  Jewish  families,  and  held  conversations 
with  hundreds  of  individuals.  The  mission  school  was  much 
appreciated.  In  1877  the  Rev.  G.  H.  Handler,  who  had  been  in 
charge  of  the  mission  since  1873,  made  an  evangelistic  tour  in 
Hungary  with  the  Rev.  J.  de  le  Roi,  the  Society's  missionary  at 
Breslau.  They  found  the  Jews  more  accessible  than  those  of 
Galicia  and  Germany.  Another  journey  into  the  same  country 
of  Hungary  was  undertaken  in  the  following  year  by  Handler, 
Lotka,  and  Hartmann.  Handler  was  transferred  to  Leipzig 
in  1879,  and  Cracow  was  left  unoccupied  till  1888,  when 


1890]  LEMBERG    AND     VIENNA  445 

Joseph  Pick  was  placed  in  charge.  He  laboured  there 
faithfully,  but  without  much  to  encourage  him,  till  his  death 
in  1897. 

With  reference  to  the  Society's  work  in  the  very  large  Jew 
ish  province  of  Galicia.  The  Rev.  J.  Lotka,  as  we  saw  in  Chapter 
XXXVII.,  was  sent  to  Lemberg  in  1873,  and  had  a  small  band 
of  enquirers  every  year.  One  of  these  was  baptized  in  1875, 
a  second  in  1878,  whilst  others  were  received  into  the  Church 
in  other  countries.  Lotka  was  assisted,  from  1876,  by  N. 
Herz,  who  succeeded  to  the  charge  of  the  station  in  1 88 1,  when 
Lotka  was  called  to  Persia.  In  1888  M.  Rosenstrauch,  who 
was  born  and  educated  as  a  Jew  at  Lemberg,  took  up  the 
work,  which  he  prosecuted  with  zeal  and  energy.  He  was 
assisted  by  a  colporteur,  and  visited  several  towns  in  the 
course  of  the  year,  with  a  large  aggregate  Jewish  population. 

The  Rev.  A.  I.  Behrens  followed  the  Rev.  J.  H.  Bruhl  at 
Vienna  in  1 875.  Like  his  predecessor,  he  had  each  year  a  small 
number  of  enquirers,  some  of  whom  were  baptized.  J.  Bahri 
was  the  assistant  missionary  at  this  time.  Behrens  died  in 
1882,  after  thirty-nine  years  of  faithful  service,  and  was 
succeeded  by  the  Rev.  G.  H.  Handler,  who,  during  his  ten 
years'  residence,  baptized  twenty-two  converts  ;  others, 
instructed  by  him,  were  baptized  in  the  Reformed  Church. 
Handler  was  helped  for  some  years  by  A.  Karol  and  a 
colporteur.  He  retired  from  this  mission  in  1891. 


CHAPTER  XLVII. 

AMONGST   THE   SEPHARDIM   OF   SOUTHERN    EUROPE. 


Mrs.  S.  B.  Burtchaell  at  Rome— Women's  classes— Arias  in  North  Italy— Venice 
occupied— Kleinhenn  at  Bucharest— Death  of  Mrs.  Newman  at  Constantinople— Rev. 
J.  B.  Crighton-Ginsburg  takes  up  the  work— Mrs.  Ginsburg's  Home— Distribution 
of  Scriptures  by  Mose  Paulo. 

THE  influence  which  the  Rev.  S.  B.  Burtchaell  obtained 
in  Italy  during  his  short  stay  of  five  years,  described 
in    Chapter   XXXVII.,    made   an    opening   for    Mrs. 
Burtchaell,  when  she  took  up  her  late  husband's  work  in  1879. 
She   had    the   assistance  of  Mr.  E.   P.  Arias,  whose  labours 
extended  to  Jews  in  all  parts  of  the  city. 

Foremost  amongst  the  classes  started  by  Mrs.  Burtchaell, 
and  continued  to  the  present  day,  must  be  mentioned  the 
women's  embroidery  class,  in  which  numbers  of  Jewesses 
received  Christian  instruction.  This  class  was  opened  to 
meet  one  of  the  great  difficulties  of  mission  work  in  the  old 
Ghetto,  and,  while  giving  Jewesses  Christian  instruction,  it 
teaches  them  to  help  themselves  by  honest  toil.  The  sale 
of  work  generally  covers  more  than  half  the  expenses.  It 
is  explained  to  the  women  who  attend,  that  the  main  object 
is  to  teach  those  blessings  which  Christians  most  value 
themselves — pardon  of  sins,  peace,  strength  and  comfort  in 
the  Lord  Jesus  Christ.  A  flourishing  night  school,  chiefly 
composed  of  the  children  of  the  women  in  the  embroidery 
class,  formed  an  important  branch  of  the  organization,  and 
was  conducted  by  Arias. 

A  medical  mission,  conducted  by  funds  raised  by  Mrs. 
Burtchaell  herself,  has  proved  a  great  help  to  the  work,  and 
gained  an  entrance  for  the  missionaries  which  no  other  means 
could  effect.  As  many  as  seventy  Jews  and  Jewesses  have 
attended  at  one  time  ;  and  to  all  of  these  Christianity  has 
been  openly  preached. 


1875-90]  ITALY    AND    ROUMANIA  447 

Arias  visited  a  large  number  of  towns  in  North  Italy 
every  year.  He  met  with  much  indifference  and  infidelity 
amongst  the  Jews,  who  were  at  no  pains  to  conceal  their 
anti-religious  sentiments,  and  even  owned  them  openly  and 
cynically.  It  was  a  hard  soil  on  which  to  cast  the  Gospel 
seed,  but  he  met  with  some  who,  in  an  honest  and  good 
heart,  were  ready  to  receive  his  message. 

Arias  was  stationed  at  Venice  from  1880  to  1884.  This 
beautiful  city,  "  the  Queen  of  the  Adriatic,"  was  colonized  by 
Jews  in  the  fourteenth  century.  In  1400  the  Republic  allowed 
a  Jewish  bank  to  be  opened.  After  the  expulsion  of  the 
Spanish  and  Portuguese  Jews  from  Spain,  in  1492,  a  consider 
able  number  settled  at  Venice,  where  a  Ghetto  was  set  apart 
for  their  confinement  in  1 512.*  The  number  of  Jews  in  Venice 
is  about  2,000,  most  of  whom  are  poor.  The  field  was  not 
very  promising,  the  Jews  being  either  intensely  ignorant 
Talmudists,  or  utterly  without  any  spiritual  aspirations  what 
ever,  and  sunk  in  absolute  infidelity.  Nevertheless,  the 
faithful  colporteur  regularly  visited  the  Ghetto,  speaking 
of  the  Messiah  and  distributing  his  Christian  books. 

In  Roumania,  the  Rev.  F.  G.  Kleinhenn  continued  his 
faithful  and  steady  labours  at  Bucharest  till  1888.  His  success 
in  the  mission  schools  may  be  gauged  by  the  fact  that  when  he 
took  charge  of  them  in  1856  he  found  only  75  Jewish  children  ; 
when  he  left  there  were  178.  The  number  of  converts  increased 
during  his  ministry,  and  he  was  instrumental  in  baptizing  about 
80  Jews  and  Jewesses,  out  of  a  large  number  of  enquirers  who 
had  received  careful  religious  teaching  at  his  hands.  He  was 
assisted  at  various  times  by  the  following  missionaries — 
N.  Niirnberg,  A.  E.  Iliewitz,  E.  Flecker,  J.  Cohen,  C.  Palotta, 
J.  Zabanski,  M.  Wolkenberg,  A.  C.  Adler,  A.  Bernstein,  E.  H. 
Shepherd,  E.  Bassin,  and  H.  Silberbusch  ;  besides  a  large 
number  of  colporteurs  and  school-mistresses.  When  Mr. 


*  The  "Ghetto"  had  us  origin  in  Venice.  The  word  is  said  to  be  derived 
from  the  Italian  geto  meaning  iron-foundry.  See  Abrahams,  Jewish  Life  in  the 
Middle  Ages,  p.  62.  Others,  however,  derive  it  from  the  Talmudic  word  "  get." 


448  SEPHARDIM    OF    SOUTHERN    EUROPE  [1875 

Kleinhenn  resigned  in  1888,  the  Rev.  J.  Lotka  was  in  charge 
of  the  mission  for  a  short  time,  and  was  succeeded  in  1889 
by  the  Rev.  John  Muhlenbruch,  whose  work  must  be  described 
in  a  subsequent  chapter. 

Mrs.  Newman  continued  her  loving  ministrations  at 
Constantinople  till  1885,  when  she  entered  into  rest.  She  was 
formerly  a  teacher  in  the  Jewesses'  Institution  at  Jerusalem, 
co-operating  with  its  founder,  Miss  C.  Cooper.  Since  her 
marriage  in  1863  to  the  Rev.  C.  S.  Newman,  she  had  served 
the  Society  faithfully  at  Constantinople,  first  as  the  active  and 
able  helper  of  her  husband,  and  then  as  his  successor.  Her 
Home  for  Jewesses  was  described  in  Chapter  XXXVIII. 

The  mission  was  under  the  temporary  care  of  the 
Rev.  J.  Segall  in  1883-4,  and  that  of  the  Rev.  J.  Muhlenbruch, 
in  1884-5.  During  the  latter  period  there  were  three  baptisms. 
It  was  then  entrusted  to  the  Rev.  J.  B.  Crighton-Ginsburg,  who 
arrived  at  Constantinople  in  May  1 886.  Those  who  knew  the 
character  of  his  work  at  Mogador  can  easily  realize  with  what 
ardour  and  zeal  both  he  and  his  accomplished  and  devoted 
wife  threw  themselves  into  the  work  in  another  part  of  the 
Jewish  vineyard.  A  Saturday  Hebrew  and  French  service 
was  commenced  in  the  iron  church  at  Haskeuy,  and  was  well 
attended  by  Jews.  A  Spanish  service  was  held  in  the  same 
place  by  the  mission-assistant,  J.  S.  Querub,  now  of  Jerusalem, 
on  Sunday  morning.  Also,  an  English  service  was  held  every 
Sunday,  at  Ortakeuy,  in  the  new  residence  of  the  Training 
Home.  A  depot  was  opened  at  Galata,  the  quarter  of  the 
German  Jews,  in  addition  to  the  existing  shop  in  Stamboul. 
The  Scriptures  were  circulated  in  large  numbers.  Crighton- 
Ginsburg  was  eminently  successful  in  the  way  in  which  he 
dealt  with  enquirers,  of  whom  he  had  a  large  number. 

Mrs.  Crighton-Ginsburg,  who  took  over  Mrs.  Newman's 
Home  in  1886,  lavished  her  love  and  means  upon  it,  and 
had  the  supreme  satisfaction  of  knowing  that  she  was  indeed 
a  "  mother  in  Israel,"  and  she  has  many  daughters  all  over  the 
world  who  "  rise  up  and  call  her  blessed." 

We     now     close     this    chapter    by     noticing     that     the 


1890]  COLPORTAGE    IN    TURKEY  449 

dissemination  of  New  Testaments  and  Christian  literature 
amongst  the  Jews  in  Mohammedan  countries  is  an  absolutely 
essential  feature  of  our  missionary  work.  In  Christian  lands 
they  are  surrounded  by  Christian  influences ;  they  can 
purchase  the  written  Word,  as  well  as  listen  to  the  Word 
preached,  whenever  they  desire  to  do  so ;  but  in  Moslem  lands 
the  Word  of  Life  must  be  taken  to  them.  Consequently,  in 
Turkey,  as  in  Roumania,  great  attention  has  always  been 
paid  to  colportage.  For  many  years  Mose  Behar  Paulo,  a 
Spanish  Jew,  born  at  Constantinople  and  baptized  at  Smyrna, 
worked  amongst  the  Jews,  a  number  of  whom  had  known  him 
from  childhood.  He  was  a  faithful  servant  of  the  Master, 
for  over  twenty  years  at  Constantinople,  and  subsequently 
at  Bucharest  and  Smyrna,  where,  to  anticipate,  he  died  in 
1897,  after  nearly  thirty-five  years'  labour  amongst  his 
Spanish  speaking  brethren. 


G  G 


CHAPTER  XLVIII. 

IN   BIBLE    LANDS. 


Three  Heads  of  Jerusalem  Mission— Rev.  A.  H.  K'elk  and  fellow-workers — 
Death  of  Bishop  Qobat — Appointment  of  Dr.  Barclay — A  short  Episcopate- 
Biography  of  Bishop  Barclay— Interregnum— Bishop  Blyth— Russian  Refugees — 
Refugees'  Aid  Society  —  Artouf  Settlement  — Schools— Hospital  — Dr.  Wheeler 
succeeds  Dr.  Chaplin— Jaffa  occupied— Mission  re-established  at  Safed— Oczeret 
and  Shadan— Astonishing  progress— Medical  Mission— Dr.  Sahyun— Friedmann  and 
Weinberg  —  First  convert  —  Dr.  Iliewitz  in  charge— Reichardt  at  Damascus  — 
Succeeded  by  C.  P.  Sherman— His  four  years'  work— Segall  appointed— Bishop 
French's  visit  — Time  of  trouble  — Eppstein  at  Smyrna— Dispensary  opened— 
Assisted  by  H.  L.  Briihl— Eppstein  leaves — Succeeded  by  Miihlenbruch— Two 
colporteurs  in  charge. 

ON  the  resignation  of  the  Rev.  James  Neil,  the  changes 
in  the  headship  of  the  Jerusalem  mission  followed 
in  rather  rapid  succession.  First  there  was  the 
Rev.  O.  F.  Walton,  who  took  charge  in  1875  J  after  him 
came  the  Rev.  Somerset  B.  Burtchaell,  whose  brief  ministry 
of  six  months  was  cut  short  by  death.  Then,  in  December 
1878  the  Rev.  A.  Hastings  Kelk,  vicar  of  St.  Stephen's, 
Leeds,  and  formerly  Theological  Tutor  of  Malta  Protestant 
College,  entered  upon  his  long  connexion  with  the  Society. 
At  different  times  during  the  Period  he  had  the  help  of  the 
Revs.  H.  Friedlander,  B.  Z.  Friedmann,  A.  L.  Oczeret, 
J.  E.  Hanauer  (at  the  House  of  Industry),  J.  Jamal,  J.  Segall 
and  Mr.  (now  the  Rev.)  S.  Schor,  as  assistant  missionaries. 
Dr.  Conrad  Schick  was  general  agent  and  custodier,  and 
Miss  L.  J.  Barlee  and  Miss  Emily  G.  Birks  were  honorary 
workers  in  the  mission.  Miss  Lindsay  was  superin 
tendent  of  the  workroom  for  Jewesses,  and  J.  N.  Coral  filled 
the  posts  of  superintendent  of  the  Enquirers'  Home  and 
Spanish  Scripture  reader. 

Bishop  Gobat  died  on  May  nth,  1879,  in  the  Sist  year 
of  his  age,  and  the  33rd  of  his  episcopate.  His  long  and 
eventful  life  was  marked  by  uniform  consistency  of  character, 


1875-90]       BARCLAY,   ANGLICAN  BISHOP  IN  JERUSALEM     451 

singleness  of  eye,  and  devotedness  of  heart.  He  always  took 
a  special  interest  in  the  education  of  the  young,  and  accom 
plished  in  this  respect  a  great  and  abiding  work.  A  man 
of  wide  sympathies  and  kindliness,  he  embraced  in  his 
benevolent  and  Christian  operations  all  the  various  nation 
alities  comprehended  in  his  unique  and  interesting  diocese. 
His  annual  letters  from  the  Holy  City  were  always  looked 
for  with  interest,  and  read  with  the  deepest  attention.  In 
the  Bishop's  last  letter,  which  appeared  in  the  Jewish 
Intelligence  for  January  1877,  he  stated  that  there  were  33 
Protestant  schools  in  Judaea,  Samaria,  Galilee,  and  beyond 
Jordan,  containing  between  1,200  and  1,500  children  of  both 
sexes,  all  of  whom  were  being  thoroughly  instructed  in  the 
Bible,  so  that  he  was  warranted  in  expecting  good  fruits 
under  the  influence  of  Divine  grace. 

Shortly  after  the  death  of  Bishop  Gobat  the  vacant  see  was 
offered  to  Canon  Tristram,  who,  in  declining  it,  suggested 
the  appointment  of  Dr.  Barclay,  Rector  of  Stapleford, 
Herts,  who  had  been  for  many  years  a  missionary  of 
the  Society.  We  have  already  narrated  his  work  both 
at  Constantinople  and  at  Jerusalem.  He  had  resigned  in  1870, 
after  thirteen  years  of  faithful  missionary  service  in  the  East. 
In  1 866  he  had  received  the  degree  of  LL.D.,  honoris  causa, 
from  the  University  of  Dublin,  where  he  had  been  educated.  It 
was  recognized  that,  in  the  providence  of  God,  he  had  been 
prepared  by  his  connexion  with  mission  work  in  the  East  to 
fill  the  important  position  of  an  English  prelate  in  Jerusalem, 
and  also  that  his  knowledge  of  Hebrew  and  acquaintance  with 
several  modern  languages  would  prove  of  great  value  in  his 
work.  He  was  the  second  missionary  of  the  Society  to 
attain  the  high  dignity  of  Anglican  Bishop  in  Jerusalem, 
and  was  consecrated  in  St.  Paul's  Cathedral  on  July  25th, 
when  the  sermon  was  preached  by  Dean  Fremantle.  Alas  ! 
Dr.  Barclay's  tenure  of  the  bishopric  was  of  very  short 
duration,  under  two  years,  as  he  expired,  after  a  brief  illness, 
on  October  22nd,  1881.  He  was  a  tall  and  powerful  man, 
in  the  very  prime  of  life,  and  it  seemed  as  if  a  long  Episcopate 
might  be  before  him.  God's  ways  are  not  as  man's  ways.  His 

G  G  2 


452  IN    BIBLE    LANDS  [1875 

untimely  death  cast  a  gloom  over  all  English  Missions  in 
the  East,  where  the  presence  of  a  missionary  Bishop  was 
urgent  and  necessary,  and  the  duties  of  the  office  increasing 
every  year.  Mrs.  Barclay  followed  her  husband  to  the  grave 
in  four  months'  time.  A  Biography  of  Bishop  Barclay  was 
published  anonymously  in  1883.  Had  the  writer  confined 
himself  to  his  subject,  he  might  have  enhanced  the  Bishop's 
reputation,  which  certainly  suffered  from  his  biographer's 
venomous  and  unfounded  attacks  upon  those  who  had 
differed  from  the  Bishop. 

During  the  episcopal  interregnum,  Bishop  Hannington, 
visiting  Jerusalem  in  1885,  on  his  last  journey  to  Africa, 
ordained  Friedmann  and  Oczeret.  The  Bishopric  remained 
vacant  for  six  years,  and  after  its  reconstitution  on  a  new 
basis,  as  already  narrated  in  Chapter  XLIIL,  Dr.  George 
Francis  Popham  Blyth  was  appointed  in  1887. 

We  alluded  very  briefly  in  the  opening  chapter  of  this 
Period  to  the  stir  created  by  Jewish  refugees  from  Russia,  who, 
in  order  to  escape  persecution  emigrated  in  large  numbers 
from  that  country  to  Palestine,  bringing  about  a  crisis  in 
the  work  there  during  the  years  1882-3.  The  Hebrew 
population  of  Jerusalem  was  largely  increased,  and  opportu 
nities,  unprecedented  in  the  history  of  the  mission,  presented 
themselves,  taxing  the  resources  and  strength  of  the  Society's 
agents  to  the  utmost.  The  capacity  of  the  various  institutions 
was  also  greatly  strained.  As  these  Russian  Jews  were  more 
liberal-minded  than  those  at  Jerusalem,  they  were  ready  to 
receive  the  message  of  the  Gospel,  and  many  became  enquirers  ; 
others  listened  willingly,  and  the  effect  on  numerous  Jerusalem 
Jews  was  plainly  visible.  Many  who  were  before  afraid  of 
seeking  a  missionary  were  now  emboldened  by  numbers  to 
come  as  enquirers  or  friends.  The  refugees,  finding  no  employ 
ment  from  Jerusalem  Jews,  were  driven  to  the  missionaries 
for  help.  Many  were  the  more  ready  to  come  because  they 
were  not  bound  by  the  Talmud,  and  so  were  less  prejudiced 
against  the  Gospel.  Work  was  begun  for  such,  and  a  Jewish 
Refugees'  Fund  opened.  The  consequence  was  a  large 
increase  in  the  number  of  enquirers,  as  many  as  100  being 


1890]  RUSSIAN  JEWISH    REFUGEES  453 

often  present  at  the  daily  services.  Other  instruction  was 
also  given  to  them,  and  from  400  to  500  were  thus  brought 
under  the  influence  of  Christianity.  Inspector- General  Ord- 
Mackenzie,  a  member  of  Committee,  and  the  Rev.  F.  Smith, 
were  commissioned  to  visit  Jerusalem.  They  reported  : 

There  certainly  never  was  a  time  when  so  much  real  life  was  apparent  in  the 
mission,  nor  when  so  much  sympathy  and  interest  were  felt  for  it  by  those  outside 
our  own  agents.  The  services,  meetings,  and  classes  are  attended  by  large 
numbers,  and  a  spirit  of  anxious  enquiry  pervades  on  the  part  of  the  Jews  to 
a  remarkable  extent.  With  this  fact  we  are  much  struck. 

Thirty-seven  Russian  refugees,  representing  over  200 
souls,  presented  an  address  of  thanks  to  the  Commissioners 
for  the  benefits  they  had  received.  The  Refugees'  Fund, 
alluded  to  above,  to  which  in  a  short  time  ^3,193  was  sub 
scribed,  met  the  immediate  necessities  of  these  poor  exiles, 
until  some  arrangement  could  be  made  for  their  permanent 
maintenance. 

This  was  soon  effected  by  the  Refugees'  Aid  Society, 
founded  in  1883  to  look  after  their  temporal  and  spiritual 
interests.  The  idea  was  to  acquire  land  on  which  to  settle 
Russian  Jewish  exiles  and  so  give  them  opportunities  of 
earning  their  own  livelihood  upon  their  own  ancestral  land, 
in  the  hope  that  the  kindness  shewn  to  them  might  make 
them  more  accessible  to  Christian  missionary  influence. 
The  estate  of  Artouf,  18  miles  S.w.  of  Jerusalem,  consisting 
of  about  1,250  acres,  was  purchased  for  ,£1,800,  and  a  number 
of  families  settled  upon  it.  Various  hindrances  arose, 
especially  the  difficulty  of  obtaining  leave  to  build  adequate 
accommodation,  and  the  number^  of  those  supported  on  the 
estate  steadily  diminished.  The  building  difficulty  was 
eventually  overcome,  and  a  block  of  eight  houses  erected. 
The  Jerusalem-Jaffa  Railway,  passing  through  the  estate, 
naturally  much  improved  it  and  raised  its  value.  The  results 
of  the  undertaking  were  thus  summed  up  in  the  Seventh 
Annual  Report  of  the  Refugees'  Aid  Society : 

Apart  from  the  large  number  of  individual  Jews  who  have  been  helped  in  time 
of  very  real  distress,  and  the  much  smaller  number  who  have  been  brought  to 
a  knowledge  of  the  truth  as  it  is  in  Jesus  by  the  teaching  of  Christian  missionaries 
whilst  on  the  settlement,  perhaps  the  most  important  effect  has  been  the  impetus 


454  IN    BIBLE    LANDS  [1875 

given  to  distinctly  Jewish  efforts  towards  the  colonization  of  the  Holy  Land. 
When  wealthy  Jews  saw  the  keen  interest  taken  by  Christians  in  the  great  inflow 
of  Jewish  immigrants,  they  were  provoked  to  jealousy  and  emulation,  and 
now,  following  Christian  initiative,  many  Jewish  colonies,  backed  by  large 
Jewish  capital,  are  steadily  at  work. 

For  some  years  the  Jerusalem  missionaries  visited  the 
colonists  from  time  to  time  to  impart  Christian  instruction 
to  all  willing  to  receive  it.  Mr.  Kelk  baptized  six  Jews 
from  Artouf  in  December  1883,  and  a  seventh  in  the 
following  month.  He  reported  that  the  missionary  prospects 
of  the  colony  were  promising,  seeing  that  others  were  asking 
for  baptism  ;  whilst  Mr.  Friedlander  said  the  Gospel  was 
preached  in  Artouf  in  a  manner  in  which  it  could  not  be 
anywhere  else  in  Palestine,  and  was  really  making  its  way. 
A  mission  school  was  opened  in  the  colony. 

The  estate  was  eventually  sold,  in  1897,  to  an  Austrian  syn 
dicate,  and  our  Society  received  a  sum  of  .£1,750  generously 
handed  over  by  the  Refugees'  Aid  Society. 

Turning  to  the  work  in  the  mission  schools  at  Jerusalem. 
The  Rev.  W.  Bailey  resigned  charge  of  the  boys  in  1875,  having 
seen  the  number  of  boarders  increase  from  twelve  to  fifty  during 
his  mastership.  He  was  in  1876  succeeded  by  W.  Else,  who 
was  followed  by  N.  Coral,  the  son  of  J.  N.  Coral,  in  1885. 
In  1888  G.  Robinson  Lees  (now  vicar  of  St.  Andrew's, 
Lambeth),  took  charge  of  the  school.  Miss  Adie  remained 
head  mistress  of  the  girls'  school  till  1881,  when  she  was 
succeeded  by  Miss  C.  J.  Brooke,  who  was  followed  by  Miss 
C.  E.  Fitzjohn  in  1883. 

To  turn  to  the  medical  department.  Dr.  Chaplin  resigned 
his  position  on  January  ist,  1886,  after  twenty-five  years' 
strenuous  work  in  the  hospital.  He  had  endeared  himself 
to  all  by  his  gentle  and  kind  manner,  and  was  called  "  the 
Angel."  His  memory  is  perpetuated  in  the  name  of  one 
of  the  wards  in  the  new  hospital,  and  also  in  the  hearts  of 
numerous  Jews  who  remember  the  skill  as  well  as  the 
kindliness  of  heart  of  "  the  great  English  doctor,"  by  which 
name  he  was  known  throughout  Palestine.  He  was  succeeded 
the  same  year  by  the  present  able  and  indefatigable  head  of 
the  medical  mission,  Dr.  P.  C.  d'Erf  Wheeler.  A  detailed 


1890]  MISSION-    ESTABLISHED    AT  JAFFA  455 

description  of  his  work  must  be  left  for  future  chapters 
in  our  two  next  Periods.  Suffice  it  now  to  say  that  after 
three  or  four  years'  residence  it  became  quite  evident  that  the 
old  rented  hospital  was  no  longer  equal  to  the  demands  made 
upon  it,  for  the  number  of  both  in-patients  and  out-patients 
nearly  doubled,  and  larger  accommodation  was  imperatively 
needed.  Mr.  A.  Iliewitz  was  the  assistant  medical  missionary 
during  this  Period. 

Owing  to  the  great  influx  of  Jews  into  the  Holy  Land  in 
1882,  it  became  necessary  to  establish  continuous  mission 
work  at  Jaffa.  Accordingly,  L.  P.  Weinberg,  of  Jerusalem, 
commenced  his  work  there  in  April  1883,  and  at  once  found 
many  opportunities  of  proclaiming  the  Gospel  to  Jews,  in 
streets,  shops,  and  elsewhere.  The  book  depdt  was  re-opened 
in  1884,  and  proved  of  great  utility.  Weinberg  not  only  came 
into  contact  with  the  resident  and  immigrant  Jews,  whom 
he  met  on  board  the  steamers,  but  also  regularly  visited  the 
Jewish  colonies  springing  up  in  the  neighbourhood.  He 
commenced  a  night  school,  which  wras  held  four  times  a 
week,  with  a  fair  average  attendance  of  Jewish  youths,  and 
held  services  in  the  mission  house  on  Sunday.  For  some 
years  the  Society  made  a  grant  in  aid  to  Miss  Walker 
Arnott's  school  at  Jaffa,  for  Jews,  Mohammedans,  and  native 
Christians.  In  the  boarding  school,  and  also  in  the  day 
school,  there  was  a  good  proportion  of  Jewish  children. 

Mr.  Kelk,  visiting  Safed  in  1880,  came  to  the  conclusion, 
from  unmistakable  signs,  that  the  time  had  come  to  occupy 
again  this  important  Jewish  centre.  The  missionary  party  on 
this  occasion  was  received  in  an  enthusiastic  manner.  "  Our 
tents,"  he  wrote,  "  were  crowded  the  whole  day  on  Saturday, 
not  for  the  doctor  only,  but  especially  for  books,  and  for 

opportunities  of  conversation Fanaticism  has  died 

away,  and  there  is  an  earnest  desire  for  education,  and  some 
movement  toward  enquiry  into  the  truth  of  Christianity." 

The  Committee  regarded  this  as  a  direct  call  from  God 
to  go  forward.  A  mission  house  was  already  at  Safed ; 


456  IN    BIBLE    LANDS  [1875 

should  it  not  once  again  hold  a  resident  missionary?  So 
in  November  1882,  A.  L.  Oczeret  was  transferred  from 
Paris  to  the  Jerusalem  mission,  with  a  view  to  ultimately 
labouring  in  Galilee.  The  great  stress  of  work,  owing  to 
the  multitude  of  Russian  refugees,  detained  him  at  Jerusalem 
longer  than  had  been  contemplated,  but  he  settled  at  Safed 
in  1884.  He  seemed  in  every  way  fitted  for  the  work.  A 
convert  of  the  Society  at  Jerusalem,  a  teacher  in  the  House 
of  Industry,  trained  in  the  London  College,  he  had  already 
been  engaged  in  active  work,  both  in  Paris  and  Jerusalem. 
After  six  months'  residence  at  Safed,  he  gave  it  as  his 
opinion  that  the  Committee  had  not  been  mistaken  in 
thinking  the  time  was  ripe  for  re-opening  the  mission.  If  the 
old  and  much  dreaded  fanaticism  had  not  died  out,  it  was 
at  least  lying  dormant.  Access  to  seventeen  Jewish  families 
had  been  gained,  and  he  had  received  visits  from  many 
and  influential  Jews.  He  had  met  with  no  abuse  or  insults  in 
his  work  of  forming  and  establishing  friendly  relations  with 
Jews,  visiting  houses  and  shops,  and  trying  everywhere  to 
enlist  attention  to  the  Gospel.  Occasionally  he  had  as  many 
as  ten  or  fifteen  listeners  at  a  time,  all  evincing  interest  in  the 
discussions.  The  Jews  remembered  with  gratitude  the  medi 
cal  aid  rendered  from  Jerusalem,  and,  in  order  to  increase 
the  influence  of  the  mission,  N.  Shadan,  a  native  Syrian 
Christian,  was  appointed  to  the  medical  department. 
Under  such  encouraging  signs  and  tokens  was  the  mission 
re-established. 

Safed  had  been  thought  a  dangerous  station  for  a  mission 
ary,  and  it  was  reckoned  doubtful  if  one  could  ever  reside  in 
the  place.  When  the  Society's  missionaries  from  Jerusalem 
used  to  visit  the  town,  they  never  felt  quite  at  ease  in  entering 
the  place,  and  were  always  glad  at  quitting  it  after  a  few 
days'  stay,  doing  whatever  the  Lord  permitted  them  to  do. 
Many  an  agent  of  the  Society  had  to  bear  the  brunt  of  an 
unruly  and  easily  excitable  mob.  Some  had  very  narrow 
escapes,  others  were  roughly  handled  ;  and  one  old  Jew 
at  Safed  used  to  boast  of  having  on  one  occasion  flung  a 
stone  at  Bishop  Barclay,  then  a  missionary  of  the  Society, 


1890]  MEDICAL    MISSION    AT    SAFED  457 

with  such  violence,  as  to  make  him  stagger  for  a  while  and  at 
last  fall  to  the  ground.  But  God  graciously  protected  Oczeret 
and  his  family ;  for  not  only  were  they  permitted  to  live 
unmolested,  but  were  enabled  to  testify  boldly  of  Christ. 
During  1885  Oczeret  received  895  visits  from  Jews  and 
Jewesses  at  his  house  ;  the  circulation  of  Holy  Scriptures  and 
missionary  publications  was  good  ;  and  sixteen  enquirers  were 
under  Christian  instruction. 

The  medical  mission  became  a  means  of  marvellous 
blessing,  breaking  down  strongholds  of  superstition,  ignorance 
and  sin,  and  dispelling  prejudice,  with  all  its  evil  conse 
quences.  As  many  as  13,285  visits  were  made  to  the  mission 
house  in  1885  by  Jews,  Jewesses  and  their  children  seeking 
medical  relief.  On  every  "  doctor's  day,"  from  60  to  90  were 
present  at  the  service  held.  In  all  10,100  patients  were  treated. 
Their  gratitude  knew  no  bounds  ;  one  old  man  remarking : 
"  God  sent  the  missionary  here,  just  as  he  once  sent  Joseph  to 
Egypt  to  preserve  life."  Of  course  there  was  opposition, 
which  is  always  the  case  where  there  is  much  success.  A 
Hebrew  newspaper  lamented  that  "  respectable  men  of  the 
community  walk  with  the  missionary  in  the  street,  and 
visit  him  in  his  house,  and  we  are  told  that  his  house  is 
full  of  them  from  morning  to  night." 

Shadan  was  called  home  at  the  close  of  the  year,  his  place 
being  supplied,  on  March  5th,  1886,  by  Dr.  Sahyun.  A  few 
months  .only  elapsed  before  the  Society  suffered  a  further 
great  loss  in  the  death,  on  July  3ist,  of  Oczeret  himself,  after 
two  short  years  of  work  at  Safed.  He  had  retired  in  the  hope 
of  regaining  his  health,  and  the  Rev.  Ben  Zion  Friedmann,  a 
fellow-student,  who  had  also  been  ordained  with  him,  arrived 
at  Safed  on  June  26th  to  take  charge  of  the  mission  for  a 
few  weeks,  during  what  was  then  hoped  would  be  but  a  tem 
porary  absence  on  the  part  of  Oczeret.  Friedmann  was 
not  unknown  in  Safed,  having  lived  there  as  a  pious  Jew, 
studying  the  law  among  the  most  devout  Jews  of  the  town. 
He  now  returned  as  a  Christian  missionary  longing  to  see 
his  old  friends  again,  and  to  tell  them  about  his  Lord  and 
Saviour.  This  desire  was  granted,  and  almost  all  his  friends 


458  IN    BIBLE    LANDS  [1875 

came  to  see  him.  Some  said,  "  We  believe  you  must  have 
found  that  Christians  are  right."  Others  asked  him  why 
he  had  forsaken  their  religion,  to  which  he  had  been  formerly 
deeply  attached.  But  all  were  extremely  kind,  and  evinced 
friendship  and  love.  To  one  and  all  he  said,  "  I  have  found 
the  Messiah  ! " 

After  a  few  weeks'  busy  work,  Friedmann  returned  to 
Jerusalem,  and  in  August  the  mission  was  placed  in  the 
temporary  charge  of  L.  P.  Weinberg  from  Jaffa.  He  was 
astonished  at  the  opportunities  afforded  and  said,  "  I  never 
had  such  advantages  before  of  preaching  to  such  a  number  of 
Jews  at  once,  who  were  willing  hearers." 

Friedmann,  having  been  ordained  priest  in  Jerusalem  on 
Trinity  Sunday  1887,  took  permanent  charge  of  the  mission  at 
Safed,  arriving  there  on  August  roth.  He  was  again  heartily 
welcomed,  and  his  advent  evidently  gave  a  stimulus  to  the 
work,  for  whereas  he  found  about  fifty  Jews  present  at  the 
service  in  the  mission  house  on  the  I2th,  and  on  the  i/th, 
seventy,  no  less  than  one  hundred  and  five  Jews  filled  the 
place  a  fortnight  later.  He  spoke  most  highly  of  the  doctor's 
work,  medical  and  missionary.  A  school  was  at  once 
opened,  and  to  the  three  girls  of  the  first  day  were  added 
twelve  in  a  very  short  time,  notwithstanding  much  opposition 
on  the  part  of  Jews.  A  "Queen's  Jubilee"  Fund  was  raised  to 
establish  schools  for  Jewish  children  in  Galilee. 

Of  all  Christian  effort  in  Palestine,  the  training  of  the  young 
must  be  regarded  as  the  most  encouraging,  and  the  knowledge 
of  this  led  the  Committee  to  attach  great  importance  to 
education.  Whilst  the  Society  possessed  premises  well- 
suited  for  a  dispensary  and  a  depot  for  sale  of  the  Holy 
Scriptures,  adequate  mission  buildings,  where  school  work 
could  be  effectively  carried  on,  were  now  necessary. 

A  Jewish  girl  of  17  was  baptized  by  Mr.  Friedmann  on  the 
Feast  of  the  Epiphany  1889.  She  had  been  trained  in  the 
Society's  school  at  Jerusalem,  and  was  afterward  for  some 
time  at  Artouf.  As  usual,  she  did  not  emerge  from  the  darkness 
of  Judaism  into  the  light  of  the  Gospel  without  experiencing 
much  persecution,  but  her  trials  only  brought  her  nearer 


1890]  SHERMAN    AT    DAMASCUS  459 

to  her  Saviour.  She  was  the  first  Jewish  convert  baptized  in 
Safed,  it  may  be,  since  Apostolic  times.  Subsequently,  on 
Sunday,  May  26th,  of  the  same  year,  she  was  confirmed  by 
the  Bishop. 

In  consequence  of  new  rules  issued  by  the  Turkish 
Government  respecting  medical  practitioners  within  the 
Ottoman  Empire,  Dr.  Sahyun,  to  the  regret  of  all,  had  to 
retire  from  the  mission  in  1 889.  It  was  a  year  of  much  sickness 
in  Safed,  and  his  services  had  necessarily  been  in  great 
requisition.  He  was  succeeded  in  1890  by  Dr.  A.  Iliewitz,  of 
Jerusalem,  who,  notwithstanding  his  advanced  age,  cheerfully 
carried  on  the  medical  work  for  three  years,  taking  charge  of  the 
station  during  Friedmann's  absence  in  England  in  1891. 

The  Rev.  H.  C.  Reichardt  took  charge  of  the  Damascus 
mission  in  1875.  The  lamentable  outbreak  of  cholera  soon 
after  his  arrival  caused  nearly  all  the  Jews  to  leave  the  city 
for  the  Lebanon  and  Anti-Lebanon.  About  10,000  people  died 
in  Damascus  alone  of  the  pestilence.  This  visitation  necessarily 
impeded  missionary  work.  Reichardt  found  many  secret 
believers  there.  He  was  welcomed  by  Jews,  both  in  Damascus 
itself  and  in  the  other  places  which  he  visited.  Yet  with  all 
these  facilities  for  work,  Christianity  did  not  seem  to  make 
much  real  progress.  Not  only  did  those  who  believed  lack  the 
courage  to  confess  Christ,  but  the  community  as  a  whole  were 
indifferent  and  worldly.  Reichardt  resigned  charge  of  the 
mission  in  1881. 

A  fresh  impetus  was  given  to  the  work  by  the  appointment  of 
the  Rev.  C.  P.  Sherman  in  1882.  He  at  once  introduced 
regular  meetings  for  Jews  on  Saturday  mornings,  soon  after 
the  Jewish  morning  prayers,  endeavouring  in  these  meetings  not 
only  to  bring  the  Messianic  prophecies  before  them  as  proofs 
of  the  claims  of  our  Lord,  but  to  appeal  to  their  consciousness 
of  sin.  Sherman  quickly  obtained  an  entrance  into  sixty 
Jewish  houses,  most  of  them  inhabited  by  Jews  of  the  better 
class.  The  depot  gave  opportunities  for  preaching  and  conver 
sations.  The  Gospel  was  proclaimed  to  large  numbers  of  Jews ; 
their  purchases  of  the  Holy  Scriptures  were  very  encouraging, 


460  IN    BIBLE    LANDS  [1875 

and  their  readiness  to  receive  also  the  Society's  missionary 
publications  gave  him  much  hope  for  the  future.  The  school 
was  better  filled  than  at  any  previous  time,  with  an  average 
attendance  of  30  scholars,  of  whom  about  24  were  Jewish, 
who  were  on  the  whole  attentive  to  the  Christian  instruc 
tion  given.  The  New  Testament  was  the  main  feature 
in  this,  and  though  at  first  the  children  did  not  care  to 
read  it,  they  soon  became  acquainted  with  Gospel  narratives 
and  events.  Bishop  Hannington,  who  visited  Damascus  in 
1884,  wrote  :  "  I  inspected  your  school-house  at  Damascus, 
and  heard  the  report  of  your  excellent  agent,  the  Rev.  C.  P. 
Sherman,  and  was  very  pleased  with  what  I  saw."  The 
Bishop  confirmed  a  Hebrew  Christian  during  his  visit. 

Like  his  predecessors,  Sherman  found  the  houses  of  both 
poor  and  rich  Jews  everywhere  open  to  him,  and  week  by 
week  he  made  more  Jewish  acquaintances,  and  added  families 
to  his  visiting  list.  But  he  soon  saw  that  visiting  in  a 
friendly  way  was  one  thing,  proclaiming  the  Gospel  another. 
Many  a  time  he  found  it  impossible  to  introduce  the  subject 
of  religion,  although  on  other  occasions  he  was  listened  to 
attentively  when  he  spoke  of  Christianity.  The  need  for 
education  was  receiving  much  attention  at  that  time,  and  the 
Jews  of  Paris  and  London  established  schools  for  their 
co-religionists  in  Damascus.  Efforts  were  made  to  keep  the 
children  from  the  mission  school,  but  without  success.  The 
book  depot  had  many  regular  and  attentive  visitors  of  the 
better  class  of  Jews,  and  Sherman  had  reason  to  hope  that 
several  were  stirred  inwardly,  though  lacking  the  courage  to 
confess  their  convictions  openly.  The  English  service  for 
the  small  British  community  in  Damascus  was  taken  by 
him  as  missionary  of  the  Society.  The  little  church  was 
well  filled,  many  English-speaking  natives  attending.  Hebrew 
Christians  formed  about  one-fourth  of  the  communicants.  The 
British  Syrian  School  in  this  city  had  many  Jewish  girls 
amongst  its  scholars,  and  at  that  time  received  a  grant  in  aid 
from  the  Society. 

Owing  to  severe  family  affliction,  Sherman  left  Damascus 
for  England  on  March  3ist,  1886.  He  looked  back  on  his  work 


1890]  SEGALL    AT    DAMASCUS  461 

with  much  thankfulness  and  hope,  feeling  sure  that  the  efforts 
of  past  years  would  in  God's  own  time  shew  results,  and  that 
Syria,  desolate  both  spiritually  and  materially,  would  blossom 
and  bring  forth  fruit,  and  that  its  Jews  would  be  amongst  the 
first  to  follow  the  light  of  the  Lord. 

After  Sherman's  departure,  the  work  in  the  mission  school 
and  book  depdt  was  conducted  by  Nachmann.  In  the  spring 
of  1886  the  Rev.  A.  H.  Kelk  and  Dr.  Wheeler,  of  Jerusalem, 
made  a  visit  to  Damascus.  They  found  everything  in  fair 
working  order,  and  all  apparently  going  on  as  well  as 
could  be  expected  with  the  small  staff  employed.  There  were 
53  boys  then  in  the  school.  They  read  only  moderately  well 
in  English,  much  better  in  French  ;  the  Arabic  reading  was 
also  fairly  good.  The  Hebrew  reading  was  done  in  the  sing 
song  peculiar  to  Damascus,  which  the  master  said  they  were 
obliged  to  allow.  The  boys  repeated  the  Lord's  prayer  in 
Arabic  and  Hebrew.  Kelk's  report  of  the  place  as  a  field  for 
work  was  encouraging  : 

The  Jews  are  almost  entirely  engaged  in  business,  and  though  they  are 
decidedly  opposed  to  Christianity,  there  does  not  seem  to  be  the  same  amount  of 
bigotry  amongst  them  as  is  to  be  found  in  other  places  where  there  is  less  business. 
There  is  no  reason  why  it  should  not  be  a  most  fruitful  field. 

The  Rev.  Joseph  Segall,  a  convert  of  the  Society,  trained  in 
the  College,  who  had  served  as  an  assistant  missionary  at 
Constantinople,  Birmingham,  and  Jerusalem,  was  appointed  to 
the  Damascus  station  in  1888,  arriving  there  on  October  3rd. 
Both  he  and  Mrs.  Segall  set  to  work  with  a  will.  He  found  that 
the  number  in  the  schools  fluctuated  from  20  to  40  ;  and  that 
much  was  to  be  desired  in  the  way  of  cleanliness  and  punctual 
attendance.  A  Sunday  school  was  at  once  started,  which  the 
majority  of  day-scholars  attended  ;  likewise  a  night  school 
and  a  mothers'  meeting  ;  and  every  effort  was  made  to  grapple 
with  the  needs.  Segall  received  great  encouragement  from 
the  visit  of  Bishop  French  in  the  spring  of  1889,  and  thus 
gratefully  recorded  his  appreciation  of  his  presence  : 

If  the  missionary  abroad  has  greater  privileges  than  his  Christian  brethren 
at  home,  by  following  in  the  footsteps  of  the  Apostles,  and  making  known  the 
riches  of  Christ  in  foreign  lands,  he  also  is  beset  by  many  dangers  of  which  those 


462  IN    BIBLE    LANDS  [1875 

working  in  our  own  country  know  very  little.  The  evil  influences  that  daily 
surround  him,  and,  above  all,  the  lack  of  Christian  fellowship  and  communion,  are 
apt  to  make  him  stagnant  in  spiritual  matters.  The  visit  of  a  true  servant  of 
God  is,  therefore,  a  thing  not  to  be  easily  forgotten.  Bishop  French,  with  his 
piety,  learning,  and  great  experience  in  the  mission  field,  has  been  a  great  help 
and  stimulus  to  our  work.  He  most  kindly  preached  on  Septuagesima  Sunday, 
taking  for  his  text,  Eph.  iv.  24  :  "  Put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness."  At  the  Holy  Communion,  eleven 
communicants  were  present.  The  following  day,  the  Bishop  kindly  came  to 
address  the  Jewesses  at  my  wife's  mothers'  meeting.  He  read  Psalm  xvi. ,  and 
spoke  of  the  necessity  of  a  dying  and  risen  Messiah.  The  women  listened 
attentively,  and  some  seemed  to  be  impressed,  the  more  so  that  his  knowledge 
of  Arabic  enabled  him  to  speak  to  them  in  their  own  language.  The  Bishop  also 
examined  our  school  children  in  Hebrew,  and  was  very  much  pleased  with  their 
knowledge  of  the  sacred  tongue. 

Segall  was  much  encouraged  by  the  aspect  of  missionary 
affairs  at  the  close  of  the  first  year  in  his  new  sphere  of 
labour.  Many  Jewish  doors  had  been  opened  to  his  visits, 
although  he  found  the  Jewrs,  as  far  as  personal  individual 
dealing  with  them  was  concerned,  exclusive,  reserved 
and  suspicious,  from  the  fact  of  their  being  surrounded  and 
oppressed  by  a  fanatical  population.  The  demand  for  Holy 
Scriptures  was  large.  The  number  of  scholars  in  the  day 
school  was  increasing,  and  the  attendance  becoming  more 
regular.  The  Sunday  school  was  successful  beyond  all  expect 
ation.  At  the  night  school  more  than  sixty  names  were  on  the 
books,  and  the  attendance  regular  until  the  summer  ;  at  the 
mothers'  meeting  from  twenty  to  twenty-five  Jewesses  were 
usually  present.  A  service  was  held  regularly  on  Sundays  by 
Segall,  in  St.  Paul's  Church.  The  next  year  (1890),  was 
one  of  much  anxiety  and  misfortune,  and  the  work  suffered 
considerably.  Opposition  and  persecution  on  the  part  of 
Jews,  illness,  alarm  of  cholera  and  death,  followed  each  other  in 
quick  succession.  The  year  had,  indeed,  opened  auspiciously 
with  a  large  gathering  of  about  80  Jews  on  the  occasion  of 
a  treat  for  the  school-children,  and  a  successful  soiree  in 
connexion  with  the  night  school.  Then  Jewish  indifference 
suddenly  changed  to  fanaticism  and  activity.  The  young 
men  were  enticed  from  the  night  school,  the  women  were 
forbidden  to  go  near  the  mission  premises,  and  some  parents 
were  prevailed  upon  to  withdraw  their  children  from  the 


1890]  EPPSTEIN    AT    SMYRNA  463 

day  school.  The  next  blow  came  from  another  quarter, 
being  a  "  blood  accusation "  against  the  Jews,  who  were 
charged  with  killing  a  Christian  lad  during  the  Passover.  The 
utmost  alarm  and  excitement  prevailed,  stringent  measures 
alone  preventing  an  outbreak.  The  discovery,  eight  days 
after,  of  the  body  of  the  missing  boy,  did  not  dispel  the  mystery 
of  his  disappearance  and  death.  The  strained  feelings  between 
the  Oriental  Christians  and  the  Jews,  for  a  long  time  rendered 
systematic  work  impossible.  The  school  had  to  be  temporarily 
closed  for  want  of  scholars,  but  by  the  end  of  the  year 
twenty-four  had  returned.  These  troubles,  however,  gave  the 
missionary  and  his  fellow-workers  opportunities  of  shewing  the 
Jews  Christian  sympathy,  and  urging  them  to  study  the  Holy 
Scriptures,  and  more  especially  the  New  Testament,  where 
they  would  find  that  Christianity  in  its  pure  form  was  a 
religion  of  love.  The  Gospel  message  was  thus  brought 
home  to  many  hearts  softened  by  sorrow  and  adversity. 

We  left  the  Rev.  J.  M.  Eppstein  hard  at  work  at  Smyrna 
at  the  close  of  our  last  Period.  Shortly  afterward  he  opened 
a  dispensary,  which  was  a  means  of  benefiting  hundreds 
of  the  afflicted  in  Israel,  and  of  attracting  many  to  the 
mission,  and  so  bringing  them  within  the  sound  of  the  Gospel. 
In  1879  Eppstein,  when  in  England,  related  some  of  his 
missionary  experiences  in  Exeter  Hall. 

I  stand  alone  in  Smyrna.  I  am  the  missionary,  the  doctor,  the  apothecary ;  I 
am  the  pastor,  the  Scripture  reader,  the  colporteur  ;  but  I  cannot  remain  all 
alone.  I  have  been  standing  alone  for  twelve  years.  We  have  a  large  population 
in  Smyrna.  But  that  is  not  all.  We  have  a  large  surrounding  country,  and  I 
should  like  to  take  missionary  journeys  ;  but  if  J  were  to  lake  them,  I  should  have 
to  leave  my  work  at  Smyrna,  and  therefore  I  stick  to  my  post.  What  is  to  be  done  ? 

In  answer  to  this  forcible  appeal,  Henry  L.  Brlihl,  late  student 
in  the  Society's  College,  and  son  of  the  Rev.  J.  H.  Briihl,  was 
sent  out,  and  arrived  at  Smyrna  on  January  3Oth,  1880. 
Later  on  in  the  year,  referring  to  the  attendance  at  chapel, 
Eppstein  wrote  : 

One  Saturday  I  had  two  relays  of  Jews,  five  and  seven,  at  my  house,  more  than 
60  at  the  "  Rest,"  and  above  40  at  the  mission  house,  which  would  give  us  the 
number  of  at  least  112.  Last  Saturday  we  saw  some  24  Jews  at  the  "Rest;" 


464  IN    BIBLE    LANDS  [1875-90 

several  individuals  called  at  my  house ;  and  about  80  were  present  at  the 
afternoon  service  and  at  the  discussions.  There  really  appears  to  be  a  hungering 
after  the  Word  of  God,  and  a  longing  after  something  better,  more  substantial  and 
satisfying  than  what  Rabbinism  can  give. 

Several  enquirers  were  receiving  instruction,  one  of  whom 
was  baptized.  On  July  i8th,  1882,  a  great  part  of  the  Jewish 
quarter  was  destroyed  by  fire,  which  calamity  was  followed 
by  outbreaks  of  small-pox  and  diphtheria.  Still,  the  year 
was  one  of  much  activity.  Two  of  Eppstein's  enquirers  were 
baptized  in  the  Church  of  St.  Mary  Magdalene,  Bournabat. 
Shortly  before  he  left  Smyrna,  after  eighteen  years  of  devoted 
work,  Eppstein  wrote  : 

This  year  (1885)  has  been  pre-eminently  favourable  for  visiting  Jews  at  their 
houses  and  places  of  business  ;  I  have  never  had  so  many  opportunities,  or  been 
able  so  freely  to  speak  of  Christ. 

J.  Muhlenbruch,  late  missionary  at  Hamburg  and  Constan 
tinople,  and  a  former  student  in  the  Society's  College,  was 
appointed  to  succeed  Eppstein,  whose  eldest  daughter  he  had 
married.  He  arrived  at  Smyrna  on  June  4th,  1886.  On 
Trinity  Sunday  1887  he  was  ordained  deacon  in  Christ  Church, 
Jerusalem,  by  Bishop  Hannington  ;  and  on  Trinity  Sunday 
1889  he  was  admitted  to  priest's  orders  by  Bishop  Blyth. 
.  In  1889  Muhlenbruch  was  transferred  to  Bucharest, although 
he  continued  to  superintend  the  work  at  Smyrna,  which 
was  faithfully  carried  on  by  two  colporteurs,  Paulo  and 
Sourejeon.  The  elder  of  the  two,  Mose  Paulo,  was  an  old 
servant  of  the  Society,  and  for  twenty-five  years  tried  to 
persuade  his  Spanish  brethren  of  the  truth  of  the  Gospel.  He 
had  been  well  trained  at  Constantinople,  under  the  direction 
of  the  Rev.  C.  S.  Newman.  Paulo  was  an  able  speaker,  and 
carried  on  the  Saturday  and  Sunday  services  at  Smyrna. 


CHAPTER  XLIX. 

AN   AWAKENING   IN   PERSIA. 


"After  many  days" — Many  believers — Touching:  appeal — Dr.  Bruce's  report— 
J.  Lotka  sent  to  Hamadan — History  of  the  movement — Services  commenced — More 
traces  of  former  work — Baptisms — Conference  in  London — Lotka' s  missionary 
Journey — Sunshine  at  Hamadan — H.  L.  Bruhl  sent  out — Gathering  clouds — Second 
missionary  journey— Preaching  in  the  synagogue — "Blessed  days  at  Kashan" — 
At  Yezd,  Kirman,  and  Shiraz— Return  to  Hamadan  and  London— A  retrospect- 
Vacancy— M.  Norollah  appointed— Arrival  at  Tehran — Baptism  of  his  brother- 
Visit  to  Hamadan— Settled  at  Isfahan— Persecution  of  Jews— Steady  and  telling 
work. 

WE  have  already  seen  that,  in  the  fifties,  Hamadan, 
the  ancient  Ecbatana  of  Cyrus,  was  visited  by  the 

Society's  missionaries,  Stern,  Bruhl,  and  Eppstein. 

Although  they  did  not  remain  long  in  the 
country,  the  silent  messengers  which  they  left  behind  them 
were  gradually  doing  their  work,  and  our  gracious  God,  in 
due  time,  gave  the  answer  to  faith  and  prayer.  Through 
reading  for  themselves  the  glad  tidings  of  salvation,  forty 
Jews  and  fifteen  Jewesses  professed  themselves  Christians, 
some  receiving  baptism  at  the  hands  of  the  American  mission 
aries  at  Hamadan.  In  addition  to  these  fifty-five,  there 
were  several  secret  believers.  They  sent  the  following  touching 
appeal  to  the  Committee  in  London  in  November  1880 : 

Your  humble  servants  have  been  for  a  long  time  searching  the  holy  books 
of  the  Old  and  New  Testaments,  to  discover^the  truth  in  Jesus  Christ,  and  have 
earnestly  prayed  the  Lord  and  His  Jesus  to  reveal  to  us  this  mystery.  By  the 
grace  of  God  and  His  Messiah  we  attained  to  such  a  conviction  of  the  truth  that 
none  of  the  learned  men  of  the  Jews  can  answer  us ;  and  this  we  have  got 
through  the  mercy  of  God  alone,  and  not,  as  you  have  been  misinformed,  by 
any  human  agency.  And  by  the  grace  of  the  Lord  Jesus  Christ,  within  the  last 
six  months,  we  have  drawn  forty  of  our  brethren  unto  the  true  faith.  The 
unbelieving  Jews  have  done  all  in  their  power  to  take  away  our  lives  and  property. 
Several  times  they  laid  false  accusations  against  us  before  the  Shah,  but 
without  any  result,  as  far  as  we  know.  A  few  days  ago,  they  beat  one  of  our 
number,  and  laid  a  complaint  against  us  before  the  Governor  of  Hamadan,  who 
imprisoned  us  for  seven  hours,  and  bound  us  not  to  enter  their  synagogue. 

H  H 


466  AWAKENING    IN    PERSIA  [1875 

Our  request  to  the  Society  is,  that  they  may  give  us  such  assistance,  as  may 
enable  us  to  live  unmolested  among  our  own  people,  and  to  draw  them  to  Jesus 
Christ.  If  the  Jews  of  Hamadan  become  Christians,  there  is  great  hope  that  the 
Jews  in  Persia  will  follow  their  example. 

Alas !  the  Society  through  lack  of  funds,  though  the 
appeal  was  published,  found  it  impossible  at  once  to  respond 
to  this  earnest  entreaty.  Dr.  Bruce,  one  of  the  C.  M.  S. 
missionaries  in  Persia,  in  forwarding  the  above,  sent  the 
following  interesting  particulars : 

In  the  year  1875,  Hezkiel  (Hezekiel)  Hyim,  a  son  of  one  of  the  richest  and 
most  influential  Jews  here,  was  led  by  the  Word  of  God  alone  to  the  conclusion 
that  the  Messiah  should  have  come,  and  been  put  to  death  while  the  second 
Temple  was  still  standing.  He  soon  found  a  brother  in  the  faith  in  the  Cohen,  or 
descendant  of  Aaron,  Dr.  Aga  Jan.  Hyim  is  a  young  man  of  remarkable 
ability,  deeply  read  in  the  Hebrew  Scriptures,  the  Gemara,  the  Targum,  &c.,  and 
a  good  Persian  scholar.  The  two  friends  immediately  got  a  New  Testament,  and 
became  firm  believers  in  Jesus  of  Nazareth.  They  openly  confessed  their  faith, 
and  reasoned  in  the  synagogues  and  from  house  to  house,  from  the  Old 
Testament,  that  Jesus  is  the  Christ.  In  the  same  quarter  resides  an  old  chief  of  the 
Jews,  Dr.  Eliyahu  (Elijah),  two  of  whose  sons  are  also  doctors  of  great  repute 
among  the  Mohammedans.  Though  the  eldest  of  his  four  sons  was  for  some  lime 
a  bitter  enemy  of  the  brethren,  yet  before  long  Dr.  Eliyahu  (Elijah),  Dr.  Moosa 
(Moses),  and  Dr.  Rahamim  (and  now  the  two  other  sons  also)  were  convinced 
by  the  arguments  of  Hyim.  A  shopkeeper  named  Reuben,  and  Solomon,  Hyim's 
younger  brother,  also  joined  them.  Hyim's  father,  who  is  a  wealthy  and  bigoted 
Jew,  offered  him  a  present,  which  to  a  native  of  Persia  is  equal  to  ^100,  if  he 
would  keep  his  new  faith  secret,  at  the  same  time  threatening  to  disinherit  him  if  he 
continued  to  preach  and  speak  of  Jesus.  He  firmly  declined  the  offer,  and 
he  and  his  brother  Solomon  were  disinherited. 

For  some  time  the  Jews  listened  attentively  to  the  arguments  of  Hyim  and 
his  friends,  but  after  a  little  while  the  Mollah  issued  a  proclamation  that  anyone  who 
associated  or  conversed  with  them  should  be  put  out  of  the  synagogue.  The 
rank  of  Drs.  Eliyahu  and  Aga  Jan's  families,  who,  with  Hyim's  father,  are  three 
heads  of  the  Jews,  did  not  save  them  from  persecution.  It  would  be  impossible 
for  me  to  relate  here  one-tenth  of  what  they  suffered.  Dr.  Rahamim  was  once 
beaten  so  severely  in  the  street  that  his  arm  and  ribs  were  broken,  and  his  gold 
watch  taken  from  him  and  never  recovered.  In  October  1878  the  Rev.  J.  Bassett, 
American  missionary,  spent  a  week  in  Hamadan,  and  baptized  Hyim  and  Drs. 
Rahamim  and  Moosa.  Dr.  Aga  Jan  was  absent  at  the  time,  and  was  baptized 

a  week  later In  1878,  Yair,  a  poor  neighbour  of.  Dr.  Aga  Tan,  who 

also  used  to  treat  him  with  abuse,  was  overcome  by  the  doctor's  mildness  and 
kindness,  .and  became  one  of  the  most  earnest  believers  in  Jesus.  The  Jews 
caught  him  in  the  synagogue,  and  told  him  to  abuse  Jesus  :  and  on  his  refusing 
beat  him  severely,  and  turned  him  out.  .  .  They  took  him  again  to  the 
Governor,  who  without  asking  a  question  ordered  him  to  be  bastinadoed  '  till  his 
foot  dropped  off.'  Fortunately,  the  chief  executioner  was  a  friend  of  the 


j  890]  STORY    OF    THE    MOVEMENT  467 

Christians.  After  being  beaten,  he  was  imprisoned  for  two  days  and  fined. 
When  they  were  going  to  beat  him  he  said,  '  If  you  think  to  make  me  deny 
Jesus  by  beating  me  you  are  mistaken,  for  if  you  cut  off  my  head  I  will  confess 
Him  with  my  last  breath.'  ...  * 

These  appeals  to  the  Committee  were  irresistible.  After 
many  anxious  meetings,  and  much  prayer  for  Divine 
guidance,  they  despatched  a  tried  and  valued  missionary 
of  the  Society  to  visit  these  persecuted  converts.  The 
Rev.  Jacob  Lotka  left  London  on  July  25th,  1881,  en  route 
for  Persia.  He  fully  recognized  God's  call  to  the  work,  and, 
leaving  his  wife  and  six  children  in  Europe,  went  forth  to 
spend  from  two  to  three  years  in  missionary  labour  amongst 
his  Hebrew  brethren.  A  special  appeal  was  issued'  to  the 
friends  of  Israel  to  follow  him  with  their  prayers  and 
sympathy,  and  to  help  in  such  a  manifest  leading  of  God. 
Mr.  Lotka  arrived  at  Hamadan  on  October  25th.  After  full 
enquiry  he  reported  that  the  happy  issue  of  this  singular 
movement  was,  under  God,  chiefly  due  to  the  work  of  Stern, 
Bruhl  and  Eppstein.  Here  are  the  facts  as  related  to  him 
by  the  leader  of  the  brethren,  Hezkiel  Hyim,  which  prove  to 
demonstration  that  the  labours  in  the  Lord  of  the  Society's 
missionaries  were  not  in  vain,  though  the  precious  seed 
of  the  Gospel  they  sowed  in  faith  did  not  spring  up  till  after 
many  years  : 

Some  six  years  ago,  a  party  of  influential  Jews  and  Moslems  used  to  gather 
at  Hezkiel  Hyhn's  house,  for  the  purpose  of  discussing  divers  topics  of  learning. 
They  soon  touched  on  religion,  and  the  Moslems  referred  to  the  degraded 
condition  of  the  Jews  and  to  their  own  superiority  in  proof  that  their  own 
religion  must  be  superior  to  that  of  the  Jews.  This  they  argued  from  the 
righteousness  of  God.  Hezkiel  Hyim  was  struck  by  this  argument ;  but  then, 
the  thought  occurred  to  him,  Christianity  must  by  the  same  reasoning  be  much 
superior  to  Mohammedanism,  inasmuch  as  Christian  nations  are  much  superior 
to  Mohammedan  nations.  In  this  perplexity  of  mind,  he  betook  himself  to  the 
reading  of  the  Bible  and  many  of  our  publications  in  order  to  find  out  the  truth, 
and  by  the  grace  of  God  he  did  find  it,  even  in  Him  who  says  of  Himself,  '  I 
am  the  way,  the  truth,  and  the  life.'  He  was  deeply  convinced  that  Jesus 
was  the  true  Messiah,  in  whom  alone  he  could  find  salvation  for  his  soul,  and 
openly  confessed  his  faith  to  his  unbelieving  brethren,  who  reviled  him.  Yet  some 
of  them  could  not  withstand  the  strivings  of  the  Holy  Spirit,  and  were,  by  the 
steadfastness  and  arguments  of  Hyim,  led  to  become  his  brethren  in  the  faith 

*  Persian  Jews  suffering  for  Christ.     (Special  Appeal,  iSSi.) 
H  H  2 


468  AWAKENING    IN    PERSIA  [1875 

and  suffering.  But  where  did  Hezkiel  Hyini  get  his  Bible  and  tracts  from  ?  He 
had  heard  that,  years  ago,  some  Christian  missionaries  had  visited  this  place, 
and  that  they  had  then  much  intercourse  with  a  certain  Chacham  Eliyahu,  with 
whom  they  left  some  books.  Out  of  this  Chacham's  library  Hezkiel  Ilyira 
obtained  the  following  books,  which  led  to  his  own  and  many  others'  conversion  : 
Bible,  1843;  "Old  Paths,"  1852;  Dr.  Biesenthal's  Commentary  on  the 
Epistle  to  the  Romans,  1853;  Dr.  McCaul's  tract  on  Isaiah  liii.,  1851  ;  "  Proofs 
that  the  Messiah  the  Son  of  David  is  also  the  Son  of  God,"  1858;  "History 
of  Abraham,"  1851  ;  "  Personality  of  the  Holy  Spirit,"  without  title-page,  but 
easily  recognised  as  an  old  edition  which  has  gone  through  many  hands.  All 
these  books  are  in  the  Hebrew  language,  and  are  our  own  editions,  and 
are  still  in  the  possession  of  Hezkiel  Hyini.  Hyim  told  me  also  that  there 
must  be  more  of  our  publications  in  Chacham  Eliyahu's  library,  and  in  the 
hands  of  other  Jews.  I  have  yet  to  add,  that  that  Chacham  Eliyahu,  out  of 
whose  library  Hezkiel  Hyim  got  the  above-named  books,  is  not  the  one 
mentioned  in  Mr.  Bruce's  letter.  The  latter  is  alive,  and  a  steadfast  believer  in 
Christ ;  but  the  former  died  some  ten  or  twelve  years  ago.  To  all  appearance,  he 
is  the  one  of  whom  Dr.  Stern  spoke  to  me  in  London.* 

Lotka  soon  got  to  work.  Four  Jews,  who  professed  to 
be  convinced  of  the  truth  of  Christianity,  called  on  him 
regularly  every  Saturday  and  Sunday,  and  he  held  meetings 
for  them.  He  also  began  a  service  in  the  Jewish  quarter,  in  the 
house  of  the  son  of  Hakim  Aga  Jan.  On  the  first  occasion 
twelve  Jews  were  present,  all  of  whom  listened  with  the  closest 
attention  to  his  arguments  from  the  Old  Testament  in  proof 
that  the  Lord  Jesus  is  the  true  Messiah.  Afterward  there  was 
a  discussion,  which  was  carried  on  in  the  Hebrew  tongue. 
Lotka  found  more  traces  of  the  former  work  of  our 
missionaries  : 

Since  my  last  letter  I  have  inspected  the  library  of  Chacham  Eliyahu,  and  found 
there  one  Hebrew  Liturgy,  one  Chaldee  New  Testament  in  Hebrew  characters, 
and  one  Persian  New  Testament.  The  first  book  was  printed  in  1836  ;  from 
the  two  last  the  title-page  was  torn,  off,  but  they  bear  evidence  that  they  are 
old  editions,  and  have  been  much  used.  Dr.  Aga  Jan  died  about  a  year  ago,  and 
Dr.  Rahamim  is  now  the  man  to  whom  the  proselytes  look  up  as  to  their  leader. 
He  was  not  in  Tehran  when  I  arrived  here,  but  called  on  me  soon  after  his 
return.  He  said  they  were  very  glad  our  Society  had  responded  at  last  to  their 
appeal.  He  also  said  that  he  would  see  that  I  got  a  good  assistant  from  among 
the  proselytes,  and  that  in  time  all  will  surely  gather  around  me.  Dr.  Rahamim 
is  much  respected,  and  has  some  influence  with  the  Governor,  t 

Lotka  shortly  afterward  reported  that  several  of  the 
converts  and  earnest  enquirers  had  gathered  at  his 

*  Jewish  Intelligence,  1882,  p.  iS.  f  Id.  p.  41. 


1890]  BAPTISMS  4€  3 

house   to   witness    the   baptism    of    three    Jews.       Of  these 
he  said  : 

Two  of  them  had  received  the  baptism  of  fire  before  my  arrival,  and  I  have 
reason  to  hope  that  all  the  three  will  prove  faithful  soldiers  under  the  banner 
of  Christ.  Although  two  of  them  have  already  families  of  their  own,  they  are 
not  altogether  independent  of  their  parents,  it  being  the  custom  of  the  country 
that  the  children  remain  with  their  parents  as  long  as  the  latter  are  alive  ;  but 
they  are  determined,  if  needs  be,  to  suffer  for  Christ's  sake.* 

On  March  23rd,  1882,  a  conference  was  held  in  the  Society's 
House  between  the  Secretaries  of  the  Society  and  the  Revs. 
Dr.  Bruce,  Dr.  Stern,  and  J.  H.  Bruhl.  Lotka's  recent  letters 
from  Ramadan  were  read.  It  was  agreed  that  this  wonderful 
spirit  of  enquiry  amongst  the  Jews  ought  to  be  followed 
up,  and  that  Ramadan  was  the  right  centre  for  the  mission. 
From  there,  journeys  might  conveniently  be  made  to  other 
places,  native  Christians  being  employed  in  this  work.  Stern 
alluded  to  the  peculiar  difficulties  which  beset  a  Jew  in 
confessing  the  Lord  Jesus  Christ  in  Persia,  and  said  that  for 
this  reason  the  recent  movement  was  simply  marvellous. 
Many  other  practical  suggestions  were  made. 

In  the  spring  of  1882  Lotka  visited  Kermanshah,  Nihavend, 
Burujird  and  Dauletabad.  In  each  place,  and  also  in  villages 
on  his  way,  he  preached  the  Gospel  to  individuals,  and  to  the 
community  collectively  in  their  synagogues  on  the  Sabbath. 
Lotka  stated  that  he  felt  it  a  privilege  thus  to  be  permitted 
to  follow  in  the  footsteps  of  the  Apostles,  and  early  evangelists, 
reasoning  with  the  Jews  out  of  their  own  Scriptures.  It  was 
a  solemn  sight,  to  behold  a  synagogue  crowded  with  the  whole 
Jewish  population,  men,  women  and  children,  all  giving  the 
closest  attention  to  the  Gospel  of  a  crucified  and  risen 
Saviour.  These  sermons  led  to  many  Jews  calling  on  Lotka 
for  further  information.  This  was  especially  the  case 
in  Nihavend,  where,  during  his  stay,  he  was  busily  engaged 
from  early  morning  till  late  at  night  expounding  the 
Scriptures.  At  Kermanshah  he  met  a  few  Jews  pretty  well 
acquainted  with  the  New  Testament,  who  privately  avowed  their 
belief  in  Jesus  as  the  Messiah.  These  Israelites  had  obtained 
their  knowledge  from  books  given  them  by  our  missionaries 

*  Jewish.  Intelligence,  1882,  p.  90. 


470  AWAKENING    IN    PERSIA  [1875 

some  fourteen  years  before.  The  oldest  of  them  had  still  in 
his  possession  a  copy  of  our  Society's  first  edition  of  the  New 
Testament,  which  he  kept  as  a  precious  treasure.  He  said 
that  he  had  distributed  amongst  his  friends  the  tracts  he  had 
received  at  the  same  time,  after  having  read  them  himself,  but 
with  the  New  Testament  he  would  never  part. 

For  a  time  all  seemed  bright  and  hopeful  at  Hamadan. 
The  infant  Hebrew  Christian  Church  was  flourishing,  and  the 
work  growing.  God  had  graciously  overruled  all  difficulties 
to  the  furtherance  and  spread  of  His  kingdom.  Encouraged  by 
the  success  granted  to  the  labours  of  Lotka,  the  Committee 
sent  out  an  additional  missionary.  The  Rev.  L.  H.  Briihl,  who 
was  formerly  at  Smyrna,  after  his  admission  to  full  orders  in  the 
Church,  set  out  for  Persia,  and  reached  Hamadan  on  July  2Oth 
1883.  Lotka  could  write  thus  cheerfully  on  June  1st : 

In  spite  of  many  obstacles,  the  work  of  the  Lord  has  not  stood  still :  nor  has  the 
spirit  of  enquiry  among  the  Hamadan  Jews  been  quenched.  There  having  been, 
thank  God,  no  persecution  during  the  last  few  months,  the  Jews  seemed  to  recover 
from  the  shock,  and,  though  slowly,  began  to  come  out.  I  felt  grateful  on  last 
Saturday  and  Sunday  to  be  able  to  preach  the  Word  to  a  larger  number  of  Israelites 
than  I  have  seen  at  the  services  for  the  last  few  months. 

The  sunshine  was  not  to  last  much  longer.  Even  then  the 
clouds  were  gathering  below  the  horizon,  and  very  shortly 
after  they  appeared  in  sight.  One  brief  week  elapsed,  and  on 
June  8th  Lotka  had  to  send  the  sad  message  home  that 
on  the  previous  Sunday  a  convert  had  been  arrested  just  as 
he  left  church,  and  threatened  to  have  his  ears  cut  off  for  no 
other  reason  than  the  '  crime '  of  attending  Christian  worship. 
He  was  kept  in  prison  and  in  chains  till  Monday,  when  he 
was  released  on  payment  of  a  fine  of  .£10,  and  a  promise  that 
he  would  not  associate  with  Christians.  Moreover,  the  Society's 
mission  assistant,  and  the  depot  keeper,  were  likewise  fined 
for  attending  the  services  held  by  Lotka.  This,  was  a  severe 
blow  to  the  mission,  and  also  to  the  converts  and  enquirers,  as 
they  were  now  hindered  and  prohibited  from  having 
intercourse  with  him. 

Lotka's  first  duty  while  alone  was  to  remain  at  Hamadan,  and 
to  support  by  his  presence  and  counsel  the  suffering  converts, 
but  the  arrival  of  Briihl  set  him  free  to  extend  the  sphere  of  his 


1 890]  MISSIONARY  JOURNEYS  471 

labours.  So,  on  August  2Oth,  \ve  find  him  setting  out  on  a  long 
missionary  journey.  Having  first  stayed  at  Sultanabad  he 
proceeded  to  Kumain,  where  a  hakim  (physician)  told  him  he 
remembered  the  visits  of  the  Society's  missionaries  to  that  town 
when  he  was  a  boy  ;  that  his  father  had  much  intercourse 
with  them,  and  had  received  a  New  Testament  and  some  other 
publications  of  the  Society,  which  were  much  read,  but  after 
ward  lost  during  the  famine.  Lotka  next  went  to  Gulpaigan, 
where  he  addressed  the  Jews  in  the  synagogue  on  their  Sabbath, 
and  on  Sunday  the  rabbi  and  chief  men  of  the  congregation 
called  on  him  and  remained  for  over  two  hours  listening  atten 
tive!}'  to  the  Gospel  message,  and  accepted  thankfully  a  New 
Testament  and  some  religious  books.  Other  Jews  followed 
the  example  of  the  rabbi,  and  for  the  next  two  days  Lotka 
had  the  pleasure  of  receiving  many,  preaching  the  Gospel, 
and  disseminating  the  Holy  Scriptures  and  tracts  amongst 
them.  One  told  him,  in  a  private  conversation,  that  he  and 
seven  of  his  friends  had  been  reading  the  New  Testament  for 
some  time  ;  that  they  were  convinced  of  the  truth  of  Christ 
ianity,  and  wished  to  profess  it  publicly,  but  were  afraid  of 
persecution.  At  Khonsar,  also,  Lotka  had  conversations  with 
the  chief  Jews  of  the  place.  The  work  at  Kashan  amongst 
the  200  Jewish  families  was  of  so  striking  a  character  that 
we  must  give  Lotka's  own  words  : 

I  had  scarcely  entered  the  caravanserai  when  the  Jews  began  to  call  on  me,  and 
they  continued  to  do  so  all  the  time  I  was  in  their  town.  All  the  Rabbis,  old 
and  young  men,  women,  and  even  children  called,  and  oh  !  what  blessed  days 
I  spent  at  Kashan  !  I  was  permitted  to  give  God's  written  Word  and  to  speak  of 
the  Incarnate  Word  to  crowds  of  Jews,  who  listened  most  eagerly.  There  was 
only  one  who  raised  objections  ;  all  the  others  seemed  to  have  come  with  the  sole 
intention  of  hearing  the  Gospel,  and  many  even  openly  confessed  Christ  to  be  the 
true  Messiah.  An  old,  venerable,  and  learned  Israelite  sent  word  that  he  wished 
very  much  to  see  me,  but  being  too  weak  to  go  out,  he  would  beg  me  to  call  on 
him.  On  arriving  I  was  received  most  kindly,  and  was  soon  surrounded  by  some 
fifty  Israelites,  who  listened  with  riveted  attention  to  the  good  news  of  Christ's 
coming  to  save  sinners.  There  was  not  one  among  the  audience  who  contradicted, 
but  many  voices  were  heard  acknowledging  Christ  as  the  true  Messiah.  But 
what  cheered  me  greatly  was  the  story  my  host  told  of  a  visit  he  received  from  our 
missionaries  some  thirty  years  ago.  He  is  a  very  old  man,  probably  ninety,  and 
apologized  for  being  unable  to  rise  from  his  seat  when  I  entered,  in  conformity 
with  the  custom  of  his  country.  His  mind  was  clear,  and  he  spoke  with  a 


472  AWAKENING    IN    PERSIA  [1875 

vigorous  voice.  With  him  I  saw  a  Hebrew  New  Testament  of  our  very  earliest 
editions,  which  he  obtained  from  our  missionaries  many  years  ago,  and  which  he 
kept  as  a  precious  treasure,  and  had  evidently  read  diligently.  I  could  only  account 
for  the  readiness  of  the  Kashan  Jews  to  listen  from  the  intercourse  they  had  with  my 
brother-missionaries  long  since,  and  the  quiet  working  of  the  leaven  left  amongst 
them.  Could  we  establish  a  mission  in  Kashan,  and  could  we  but  to  some  extent 
protect  these  Jews  from  persecution,  I  believe  many  would  be  glad  to  be  initiated 
into  the  Church  and  receive  baptism.* 

Leaving  Isfahan,  whither  he  had  gone  from  Kashan,  on 
October  2nd,  1883,  Lotka  reached  Yezd  in  eight  days.  There 
his  intercourse  amongst  the  400  Jewish  families  then  residing  in 
the  town  surpassed  all  former  experience.  Not  only  was  he 
able  to  preach  to  the  rabbis  and  other  Jews,  but  the  chief  rabbi 
himself  translated  the  discourse,  which  Lotka  delivered  in 
Hebrew  and  Persian,  into  the  Jewish  jargon.  Of  this  man 
Lotka  said  : 

I  may  truly  say  that  he  is  not  far  from  the  kingdom  of  God.  He  seemed  really 
glad  to  converse  with  me  on  the  mystery  of  Christ,  and  anxious  to  convey  my 
thoughts  to  any  member  of  his  community.  It  was  he  who  told  me  that  he  had 
held  intercourse  with  our  missionaries'  many  years  ago  and  that  a  copy  of  the  Old 
Paths  he  then  received  from  them  was  still  in  his  possession.  He  thankfully 
accepted  a  New  Testament  and  several  tracts,  and  admonished  his  people  to  read 
carefully  the  books  I  offered  them.f 

At  Kirman  the  Jews  were  glad  to  hear  the  Word  of  God,  and 
those  who  could  read  thankfully  accepted  the  New  Testament: 

The  rabbi  had  been  prepared  for  my  arrival  by  his  brother,  the  chief  rabbi 
of  Yezd.  He  sat  with  me  for  hours,  listening  to  the  Gospel,  humble  as  a  child. 
He  said  that  he  would  feel  most  happy  if  he  could  always  be  with  me,  and  publicly 
share  the  benefits  of  my  faith.  I  asked  him  to  turn  his  eyes  from  man  to  God, 
and  to  pray  for  a  gracious  guidance  of  the  Holy  Spirit  to  lead  him  into  the  way  of 
all  truth.  He  begged  for  several  copies  of  the  New  Testament  for  members  of  his 
flock,  with  whom  he  said  he  would  like  to  read  it,  and  for  Psalters  for  the  children, 
a  request  which  I  readily  granted,  t 

Passing  through  several  towns  and  villages,  Lotka  reached 
Shiraz,  the  capital  of  Fars,  after  eighteen  days'  travelling. 
There  the  chief  rabbi  actually  helped  him  to  distribute  his 
New  Testaments  and  tracts.  Bushire  was  reached  on 
December  ist,  and  Lotka  preached  in  the  synagogue  of  the 
Jews.  He  arrived  at  Bagdad  next,  on  December  I7th,  thus 
completing  a  journey  which  had  lasted  four  months,  during 

*  Jewish  Intelligence,  1883,  p.  300. 
t  Id.  1884,  p.  33.  J  Ibid.  p.  34. 


1890]  RESUL7^S    OF    ENQUIRY  473 

which  he  had  distributed  500  New  Testaments,  and  1,500 
books  and  tracts.  There  he  met  with  a  convert,  who  told 
him  that  the  reading  of  the  Old  Paths  and  some  other  of  our 
publications  had  been  the  means  of  convincing  him  of  the 
truth.  He  was  baptized  some  ten  years  before  by  a  Syrian 
priest,  and  was  a  communicant  in  connexion  with  the  Church 
Missionary  Society.  Lotka  also  came  across  a  convert  who 
had  been  baptized  by  the  Society's  missionaries  there. 

Lotka,  having  fulfilled  his  mission  in  Persia,  arrived  in 
London  on  April  29th,  1884.  At  the  Annual  Meeting  he  gave 
an  interesting  account  of  his  wonderful  experiences  narrated 
above.  He  had  paid  a  visit  to  Hamadan  before  leaving  for 
home,  and  there  he  found  that,  owing  to  persecution,  the 
converts  were  scattered.  How  to  protect  these  poor 
Christian  Jews  was  an  anxious  question.  To  sum  up  Lotka's 
work.  Soon  after  his  arrival  in  Hamadan  he  had  the 
privilege  of  seeing  a  little  band  of  some  twenty-five  converts 
and  enquirers  gather  around  him,  to  whom  he  could  preach 
the  Gospel  regularly  every  Saturday  and  Sunday  in  his  own 
hired  house.  During  the  week  he  brought  the  consolation  of 
the  Gospel  into  their  several  dwellings,  and  was  received  as  if 
he  were  a  messenger  sent  from  God,  and  listened  to  by  men 
who  seemed  literally  to  hunger  and  thirst  after  righteousness, 
longing  to  be  incorporated  into  the  Church  by  baptism.  Six 
of  these  sons  of  Abraham  were- baptized  by  him,  and  there 
were  some  who  did  not  cease  to  call  on  him,  even  after  heavy 
persecutions  had  broken  out  against  them.  At  length  they 
were  strictly  forbidden  to  do  so,  and  threatened  with  the  most 
barbarous  punishment  if  they  continued  to  hold  intercourse 
with  Christians.  When  all  his  efforts  to  protect  these  poor 
converts  through  the  English  Embassy  had  failed,  Lotka 
could  not  take  it  upon  himself  to  expose  them  to  such 
great  danger,  and  felt  compelled  to  give  up  the  services.  Yet 
even  after  that,  some  would  come  by  night,  and  others  would 
meet  him  in  secluded  corners  outside  the  town,  where  they 
hoped  to  escape  the  eyes  of  their  oppressors,  that  they  might 
be  comforted  through  the  word  of  truth.  This  sad  condition 
continued  till  he  left  for  the  above  mentioned  lone  mission- 


474  AWAKENING    IN    PERSIA  [1875 

ary  tour,  and  was  not  ameliorated  when  he  visited  Hamadan 
shortly  before  his  return  to  Europe.  Notwithstanding  all  this, 
Lotka  was  convinced  that  Persia  afforded  a  very  hopeful 
field  of  labour  for  missionary  effort  amongst  its  Jewish 
inhabitants.  He  declared  he  had  never  met  with  Jews  so 
willing  to  hear,  and  also  to  receive  the  Gospel,  as  those  in  Persia. 

H.  L.  Briihl  returned  to  England  in  the  same  year,  and 
for  a  time  all  efforts  to  establish  a  permanent  mission  in  Persia 
failed.  Difficulties  were  numerous  ;  fresh  persecution  against 
the  converts  checked,  but  did  not  discourage,  the  attempt ; 
and  a  suitable  man,  possessing  all  the  peculiar  qualifications, 
was  not  to  be  found  at  once,  although  the  Committee  were 
able  to  announce  that  a  Persian  Hebrew  convert,  who  had 
been  receiving  missionary  training,  would  soon  be  ready  to 
return  to  Persia.  And  so  it  came  to  pass  that  Mirza 
Norollah,  a  native  Jew  of  Tehran  (whose  father  was  a 
physician  to  the  Shah),  converted  to  the  faith  of  Christ, 
baptized  and  trained  in  the  Society's  College,  was  sent  out  to 
take  charge  of  the  mission  in  1888.  He  arrived  at  Tehran  on 
December  4th,  and  was  well  received  by  his  friends  and 
relatives.  Many  came  to  him  to  hear  an  account  of  his 
journeys  and  experiences.  On  the  first  Saturday  after  his 
arrival  he  went  to  his  father's  synagogue,  which  all  his  relatives 
attended.  The  portion  of  Scripture  for  that  day  was  taken  from 
Ezekiel  xxxvii.  After  it  had  been  read,  he  asked  to  be 
allowed  to  talk  to  the  people  about  it,  and,  permission  being 
granted,  he  read  the  passage  again  in  Hebrew  and  in  Persian, 
and  then  proclaimed  to  them  the  crucified  Jesus  as  their  Messiah 
and  Redeemer.  Other  opportunities  soon  presented  themselves. 
He  was  permitted  to  speak  in  the  chapel  of  the  American 
mission,  and  to  Jews  who  went  to  him  at  his  own  lodging  he 
expounded  the  doctrine  of  the  Cross.  A  most  encouraging  and 
gratifying  result  of  these  his  earliest  labours  was  the  baptism  of 
his  eldest  brother,  which  took  place  in  the  American  chapel, 
on  Sunday,  January  2Oth,  1889.  Norollah  soon  opened  a 
book  depot,  held  weekly  classes,  meetings  and  services,  at  his 
lodging,  visited  the  Jews,  and  preached  in  different  synagogues. 

Norollah  left   Tehran    for   Hamadan  on    May   T5th,    1899, 


1890]  NOROLLAH    RETURNS     TO    PERSIA  475 

arriving  there  on  the  23rd.  He  was  much  encouraged  with 
the  results  of  the  work  done  by  former  missionaries,  whose 
absence  was  felt  very  much  by  the  Jewish  community  of 
Hamadan.  On  his  arrival  he  was  surrounded  by  converts 
and  the  enquirers,  thirsting  for  the  truth,  and  wanting 
encouragement  and  advice,  Norollah  visited  all  the  converts 
in  their  own  houses,  and  the  chief  rabbi  permitted  him 
to  preach  in  the  synagogue  on  the  Sabbath  day.  He 
delivered  two  sermons  to  Jews  in  the  American  mission  school, 
in  the  Jewish  quarter.  He  saw  Scriptures  and  tracts  in  the 
houses  of  many  Jews  and  converts.  They  looked  worn  out, 
as  if  they  had  been  very  much  used.  Norollah  stayed  at 
Hamadan  until  June  loth,  and  then  departed  for  Isfahan, 
which  had  been  named  as  the  headquarters  of  the  Persia 
mission.  The  Jews  were  then  suffering  much  persecution,  and 
labouring  under  vexatious  restrictions  lately  imposed  by 
Mohammedans.  All  this  naturally  hindered  the  work,  but 
Dr.  Bruce  bore  testimony  to  the  usefulness  of  Norollah  at 
such  a  crisis  : 

During  the  persecutions  of  both  Jews  and  Babis  he  acted  in  the  noblest  way. 
During  that  of  the  latter,  during  my  absence,  he  took  twenty-five  Babis  into  his 
house,  and  kept  them  for  days.  This  was  a  most  brave  act,  as  it  really  endangered 
his  own  life,  especially  as  he  is  a  Persian  subject.  lie  has  had  his  reward.  I 
baptized  a  Jew,  the  fruits  of  his  labours,  just  before  starting  from  Bagdad,  and  Mr. 
Carless  baptized  another  adult  Jew,  and  the  child  of  the  former,  during  my  absence, 
and  both  of  these  show  much  earnestness  in  trying  to  bring  others  to  a  saving 
knowledge  of  the  true  Messiah. 

Norollah  soon  found  that  Jewish  prejudices  against  the 
mission  were  abating,  and  he  was  able  to  make  much  way  in 
his  work  at  Isfahan.  He  visited  Jewish  houses  and  shops  and 
held  a  regular  Saturday  service  for  Jews.  He  also  preached 
to  them  in  their  synagogues,  not  only  at  Isfahan,  but  also  at 
Shiraz,  Kazerun,  Bushire  and  Kashan,  some  of  the  towns 
visited  during  1890.  A  school  was  opened  at  Isfahan  for 
Jewish  boys  in  November  of  that  year,  with  an  average 
attendance  of  thirteen.  There  were  two  baptisms. 
Unfortunately,  as  we  shall  see,  when  we  return  to  the  Persia 
mission,  this  encouraging  situation  was  not  to  continue  for 
loner. 


CHAPTER     L. 

UNDER   THE   SHADOW   OF   THE   CROSS   IN    ABYSSINIA. 


Romantic  story  of  the  Mission  continued — "In  perils  of  robbers"— and  by  their 
"own  countrymen"  —  "In  hunger  and  nakedness" — More  baptisms — King 
John's  edict- Visit  from  J.  M.  Flad— Cheering  news— Soudan  War  of  1883-4— 
Many  baptisms  —  "The  children  of  Flad"  —  No  news  for  three  years— New 
Amharic  Bible— Terrible  sufferings—  Argawi  imprisoned — Widespread  misery  — 
"Persecuted  but  not  forsaken  "—Heroic  work  accomplished— Conference  with 
Flad— "Martyrs  of  Jesus"— Great  famine— Death  of  Beroo,  the  first  convert. 

WE  have  now  to  resume  the  fascinating  and  romantic 
story  of  the  Society's  mission  amongst  the  Falashas 
of  Abyssinia,  for  which  perilous  times  were  at  hand. 
In  1875  the  work  was  conducted  at  three  stations:  Genda, 
Asseso,   and    Dagusa,  by   eight   native    assistants   and    four 
teachers,  all,  with  the  exception  of  one,  Falasha  converts.    Only 
two  communications  were  received   from  them    during  that 
year,  owing  to  the  political  disorder  of  the  country,  and  the 
war  between   Egypt  and   Abyssinia.       The  three  agents  at 
Genda  wrote : 

You  know  that  the  ground  on  which  the  village  of  the  converts  was  built  was  sold 
last  year.  The  new  owner  made  us  leave  the  place,  so  we  all  had  to  build  houses 
in  another  part  of  Genda.  Our  days  pass  in  anguish  and  danger,  continually 
floating  between  life  and  death.  Thirty  highway  robbers  had  agreed  to  rob  and 
murder  us.  They  imagined  that  all  our  boxes  and  book  cases  were  full  of  money. 
Our  gracious  Father  watched  over  us,  and  frustrated  all  their  plots.  Under  such 
severe  trials  we  commit  our  way  unto  the  Lord,  believing  that  He  will  bring  it 
to  pass  :  Psalm  xxxvii.  5.  * 

The  agents  at  Asseso  began  their  report  with  the  words  : 

'  Bless  the  Lord,  O  my  soul :  and  all  that  is  within  me,  bless  His  holy  name.' 
We  feel  very  thankful  for  the  Lord's  protection  unto  this  day,  in  a  country  which 
drinks  continually  the  blood  of  human  beings.  Since  January  1875  fighting  has 
been  going  on.  Very  many  have  lost  their  lives  in  battle.  Towns  and  villages 
were  burnt  down,  and  those  who  did  not  perish  have  been  plundered  in  a  merciless 

*  Jewish  Intelligence,  1876,  p.  42. 


1875-90]  FALASHAS    BAPTIZED  477 

manner  by  the  soldiers  of  the  fighting  parties.  As  for  our  lives  and  property,  we 
have  been  in  great  danger,  but  the  Lord  saved  us.  In  regard  to  the  future,  we 
trust  in  Him.  He  will  save  us  from  all  trials.* 

Yet,  notwithstanding,  the  work  prospered.  The  Falashas 
in  the  immediate  neighbourhood  of  the  stations  were 
accessible,  and,  though  no  missionary  journeys  could  be 
undertaken,  the  distribution  of  Scriptures  and  tracts  went 
on.  The  pupils  in  the  schools  at  Genda  and  Asseso  increased 
in  number  ;  and  there  were  five  baptisms  during  the  year. 
The  services  and  classes  were  well  attended.  The  next  year 
(18/6)  was  marked  by  much  progress,  and  by  a  visit  by 
Flad  to  the  frontier  of  Abyssinia.  Many  Falashas  became 
"  fond  of  the  Word  of  God,"  which  also  had  free  course 
amongst  the  native  Abyssinians.  Even  priests  and  debteras 
withdrew  from  their  Church.  This  raised  up  persecution 
against  the  missionaries,  who  were  summoned  before  the 
Government  and  accused  as  heretics  by  the  priests,  but 
their  testimony  was  bold,  like  that  of  the  Apostles  of  old. 
The}-  wrote  home : 

When  the  priests  heard  this  they  were  angry,  and  forbade  us  to  visit  their  churches 
any  more.  Three  times  the  people  assembled  themselves  by  night  to  set  fire  to  our 
houses ;  once  they  wanted  to  kill  some  by  the  sword,  but  with  God's  help  we  escaped 
every  time.  Though  we  have  many  enemies  and  adversaries,  and  we  are  obliged 
to  submit  to  much  insult,  mockery  and  contempt,  on  account  of  the  name  of  Jesus, 
yet  we  can  but  rejoice  thereat,  and  with  the  help  of  God  we  will  not  cease  to  be 
trumpets  of  the  grace  of  God,  till  the  Cross  of  Christ  gains  the  victory  in  Ethiopia, 
and  the  word  of  God,  like  a  clear  stream,  flows  from  one  end  of  the  land  to  the 
other,  and  every  one  receives  true  peace  by  the  same.f 

Thirty-six  Falashas,  including  two  Falasha  priests,  were 
baptized  in  1876.  In.  addition  to  persecution  by  Christians, 
the  missionaries  were  plundered  by  soldiers.  Not  only  were 
all  the  provisions  they  had  bought  for  the  winter  taken  away, 
but  even  their  shirts  and  handkerchiefs  ! 

In  1877,  whilst  Flad  at  Kornthal  was  carrying  through 
the  press  30,000  books  and  tracts  in  Amharic  for  Abyssinia, 
the  agents  in  that  country  were  preaching  the  Word  and 
scattering  it  broadcast.  Sixty-four  Falashas  were  added  to 

*  Abstract  of  the  Sixty -eighth  Report  (1876),  p.  167. 
t  Sixty '-ninth  Report  (1877),  p.  104. 


478  SHADOW    OF    THE     CROSS    IN    ABYSSINIA  [1875 

the  Church  ;  and  another  trained  missionary  sent  back  to  his 
native  land.  From  1878  to  1880  very  little  news  reached 
home  from  the  missionaries.  The  country  continued  in  an 
unsettled  condition  ;  and  famine  stalked  through  the  land. 
The  work,  however,  prospered  as  far  as  these  untoward 
circumstances  permitted.  Believers  were  added  to  the 
Lord.  It  was  now  that  King  John  imitated  Mohammed  in 
his  efforts  after  compulsory  conversion.  In  reference  to 
this,  Argawi,  Beroo  and  Sanbatoo,  three  of  the  native 
missionaries,  wrote : 

Some  time  ago  the  king  issued  a  decree  requiring  all  the  Mohammedans, 
Kamants  (heathen),  ajid  Jews  in  his  realm  to  be  forthwithjmptizedjind  become 
Christians.  The  first  two  and  a  portion  of  the  Jews  complied  with  the  order, 
and  the  king  had  a  church  built  at  Gondar  especially  for  these  proselytes  from  the 
Mohammedans,  Kamants  and  Falashas.  Aboona  Joseph,  the  spiritual  adviser  of 
the  late  Aboona  Salame,  our  kind  friend,  on  hearing  this,  told  the  king  not  to 
have  the  Jews  baptized  without  instruction,  as  ive  were  there  especially  for  the 
purpose  of  teaching  them  previous  to  baptism  ;  on  which  th^jan^_rescinded  the 
decree  as  far  as  the  Jews  were  concerned,  and  gave  us  full  permission  to  continue 
the  work  of  preaching  and  teaching  the  Jews,  without  let  or  hindrance,  t 

The  time  had  come  for  Flad  to  visit  again  his  "  child 
ren  "  in  Abyssinia,  and  he  arrived  on  the  frontier,  at  Matama, 
in  January  of  1881.  This  time  his  caravan  consisted  of 
twenty-three  camels,  sixteen  of  which  bore  precious  freights 
of  Scriptures  and  tracts  in  Amharic.  He  stayed  a  month  at 
Matama,  not  daring  to  risk  his  liberty  by  entering  the 
country,  giving  instruction  to  enquirers  and  fatherly  counsel 
to  the  missionaries.  Thus  the  agents  were  assured  that 
Christians  at  home  were  not  forgetting  them  in  their  troubles, 
and  that  provision  had  been  made  for  sowing  more  of  God's 
Word  in  that  dark  and  sorrowful  land. 

The  next  year  (1882)  brought  better  tidings.  Four  of  the 
agents  at  Genda  visited  the  Falashas  in  the  provinces  of 
Kunsula,  Atshafer,  Macha,  Agawmeder,  &c. ;  the  two  brethren 
at  Dagusa  visited  Kwara  ;  and  the  two  at  Asseso  journeyed 
through  the  provinces  of  Belesa  and  Wogera.  The  Falashas 
were  friendly,  listened  to  the  Gospel  message,  and  accepted 
Scriptures  and  tracts,  several  donkey  loads  being  circulated. 

t  Jewish  Intelligence,  1880,  p.  185. 


1890]  INVASION    BY    DERVISHES  479 

The  country  was  quiet,  though  famine  entailed  much  suffering. 
Thirty-four  baptisms  took  place. 

The  conflict  between  the  Egyptians  and  the  followers  of 
the  Mahdi  in  the  Soudan,  1883-4,  was  watched  with  great 
interest,  as  it  could  hardly  help  affecting  the  destinies  of 
Abyssinia,  and  perhaps  again  open  that  country  to  Euro 
pean  influence — commerce,  immigration  and  pure  Christianity. 
John,  who  was  still  king,  was  in  many  ways  an  enlightened 
monarch,  and  friendly  to  the  missionaries.  The  hopes 
entertained  of  a  speedy  opening  up  of  the  country  were  not 
realized.  The  Dervishes  invaded  Abyssinia  and  carried 
bloodshed  and  ruin  with  them.  During  1884  there  were 
thirty-three  Falasha  baptisms,  and  ten  more  were  reported 
in  the  spring  of  1885.  At  this  period  Argawi  reckoned  that 
from  800  to  goo  Falashas  had  outwardly  embraced  Christ 
ianity,  and  they  were  known  throughout  Abyssinia  by  the 
name  of  Yaaito-Flad-Letshotsh,  i.e.,  "  Children  of  Flad." 
Thus,  notwithstanding  the  outward  circumstances  with  which 
the  mission  had  been  surrounded  from  the  very  first — the 
disturbed  state  of  the  country,  war,  famine,  and  other 
hindrances — the  work  amongst  the  Falashas  had  been  greatly 
blessed.  This  was  the  general  purport  of  the  message  which 
Argawi  brought  to  England  personally,  when  he  visited  this 
country  in  1885.  He  also  reported  that  thirty  Falasha 
children  were  attending  the  mission  school  at  Genda ;  from 
20  to  25  at  Asseso,  and  from  12  to  20  at  Dagusa  ;  and  that 
Holy  Scriptures  and  tracts  were  thankfully  received,  and 
the  Book  of  Common  Prayer  used  and  much  appreciated 
by  converts.  ^ 

The  war  between  the  King  and  the  Dervishes,  and  the 
succeeding  invasion  by  the  Italians  produced  such  disorder 
throughout  the  land,  that  all  communications  between  the 
missionaries  and  the  Committee  were  interrupted  for  three  long 
years.  The  last  letter  from  Argawi  bore  the  date  of  February 
24th,  1886,  on  the  eve  of  his  departure  from  Monkullo,  to 
resume  his  work  at  Genda.  After  that,  all  was  uncertain,  and 
Flad  and  the  Committee  were  in  great  anxiety,  which  was  not 
lessened  by  an  ominous  despatch  in  November,  1888,  from  the 


480  SHADOW    OF    THE     CROSS    IN    ABYSSINIA  [1875 

Rev.  A.  Svensson,  Swedish  missionary  at  Monkullo,  who  has 
ever  taken  the  most  warm-hearted  interest  in  the  mission,  to 
the  effect  that  the  whole  of  Western  Abyssinia  had  been 
destroyed  by  the  followers  of  the  Mahdi,  Gondar  burnt  down, 
thousands  of  Abyssinian  Christians,  who  refused  to  become 
Mohammedans,  massacred  in  cold  blood,  and  women  and 
children  driven  away  and  sold  as  slaves.  Amongst  these  was 
the  only  daughter  of  the  King  of  Godjam. 

In  the  summer  of  the  same  year  Flad  completed  a  new 
translation  of  the  Amharic  Bible,  in  two  volumes,  and  shortly 
afterward,  Gerlach's  Commentary  on  St.  Matthew's  Gospel  in 
the  same  language,  for  the  Falashas.  These  were  sent  to  the 
frontier  at  Monkullo,  where  they  were  joyfully  welcomed. 

When  tidings  of  the  missionaries  were  at  length  received,  it 
was  indeed  a  sad  tale  of  troubles,  persecution  and  imprison 
ment.  The  silence  was  broken  by  a  letter  from  Argawi  to 
Flad,  under  date  of  March  I4th,  1889,  written  from  Monkullo, 
to  which  place  the  former  had  to  make  a  wearisome  journey  in 
order  to  ensure  his  message  getting  out  of  the  country.  Its 
opening  paragraphs  told  the  glad  news  that  the  missionaries 
were  all  alive,  but  had  passed  through  much  tribulation. 
Argawi  himself,  on  his  return  to  Abyssinia  three  years  before, 
had  been  charged  with  leaving  the  country  without  the  King's 
permission,  and  with  being  a  Protestant.  He  was  convicted, 
and  imprisoned.  To  use  his  own  words  : 

I  was  chained  hand  and  foot,  and  thrown  into  a  subterraneous  dungeon,  swarming 
with  rats,  serpents,  and  other  vermin.  My  clothes  were  stripped  off  me,  and  every 
thing  else  that  belonged  to  me  was  seized.  Deprived  of  everything,  almost  without 
covering,  shivering  from  cold,  and  faint  from  hunger,  I  had  to  spend  a  fortnight 
in  this  terrible  and  disgusting  hole;  I  longed  to  die,  and  asked  the  dear  Saviour  to 
put  an  end  to  my  existence. 

The  brethren  at  Genda,  on  hearing  of  my  being  a  prisoner  at  Gondar,  at  once 
interceded  for  me  with  the  Governor,  who  was  at  last  prevailed  on  to  let  me  go 
free ;  on  seeing  me  thus  in  misery  and  in  chains,  the  brethren— Beroo  and  Sanbatoo 
— burst  into  tears,  and  said,  "Oh,  dear  brother,  how  much  better  it  would  have 
been  for  you  to  have  remained  in  Europe."  On  being  set  free,  I  went  with  the 
brethren  to  Genda,  where  there  was  great  rejoicing  ;  our  proselytes  from  the  dif 
ferent  places  and  provinces  kept  on  coming  to  see  me,  and  I  had  to  keep  on  telling 
them  all  I  knew  of  you  (Flad),  and  of  what  I  had  seen  in  Europe.  Great  w-as  their 
delight,  and  that  of  those  who  remained  at  home,  when  they  heard  of  your  being 
still  spared,  and  in  good  health.  They  kept  on  asking,  "  Will  not  our  father,  Mr. 


1890]  FIRE    AND    SWORD  481 

Flad,  come  again  and  visit  our  country  ?  Oh,  if  we  could  but  once  more  behold  his 
face,  how  glad  we  should  be  !  * 

Shortly  after  Argawi's  arrival  at  Genda,  and  before  he  had 
fully  recovered  from  the  effects  of  his  imprisonment,  the 
Dervishes  from  the  Soudan  overran  Western  Abyssinia. 
They  overcame  the  King's  forces  under  Tekla  Heimanot, 
King  of  Godjam,  burned  down  all  the  towns  and  villages 
within  their  reach,  killed  many  thousands  of  Abyssinians, 
and  carried  away  large  numbers  to  Matama,  to  be  sold  into 
slavery.  The  wives  of  Tekla  Heimanot,  as  well  as  those  of 
Sheh  Saleh,  were  barbarously  murdered.  Many  converts  lost 
their  lives  ;  whilst  some  were  carried  to  Matama  for  sale 
as  slaves.  The  missionaries'  houses,  as  well  as  the  church, 
were  also  burnt  down.  The  city  of  Gondar,  too,  with  its 
33  fine  churches,  was  likewise  destroyed  by  these  fanatical 
Dervishes.  The  misery  of  the  people  of  that  part  of  the 
country  beggared  description.  Argawi  sent  the  following 
particulars  about  his  fellow-workers  : 

Kindy  Fanta,  the  teacher,  was  very  ill  when  I  left ;  he  is  still  in  Wogera. 
Alamy  and  Wolda  Selassie,  the  teachers  working  at  Dagusa,  have  had  to  flee  to 
Agawmeder  on  the  approach  of  the  Dervishes  ;  they  have  now  returned  again  to 
Dagusa.  Merscha,  the  teacher  at  Genda,  sought  refuge  at  Tschanker  ;  Debtera 
Beroo,  Sanbatoo,  and  myself  in  the  province  of  Belesa ;  and  when  the  Dervishes 
reached  Amba  Tschara,  we  fled  to  Bagala  and  Kinfas.  Thus  we  have  been  on  the 
move  all  the  rainy  season  (winter)  without  a  home,  without  friends.  Yet  the  Best 
of  Friends  was  with  us.  Poverty,  distress,  and  suffering  were  our  daily  portion. 
We  have  passed  through  a  hard  school,  but  not  without  experiencing  the  faithful 
ness  of  our  God  in  many  wonderful  ways,  f 

The  above  sad  news  was  supplemented  by  another  letter 
from  Argawi  dated  April  28th  of  the  same  year,  which  further 
spoke  of  the  terrible  sufferings  of  the  Society's  agents  and 
converts  since  1885,  owing  to  the  war  and  bloodshed 
which  stained  the  unhappy  country.  But  it  also  spoke 
of  heroic  work  accomplished  during  those  fearful  times, 
although  the  mission  stations  were  broken  up.  Missionary 
journeys  had  been  undertaken,  converts  made  and  baptized, 
some  of  whom  sealed  their  faith  with  their  lives.  The  mission- 

*  Jewish  Intelligence,   1889,  p.   81. 
t  fewish  Intelligence,  1889,  p.  82. 

I  I 


482  SHADOW    OF    THE     CROSS    IN    ABYSSINIA  [1875 

aries  were  able  to  testify  of  Jesus  Christ  in  the  synagogues  as 
well  as  in  Falasha  villages  ;  and  were  everywhere  received  in 
a  kind  manner  and  hospitably  entertained.  Still,  missionary 
operations  at  the  organized  centres  had  been  sadly  interfered 
with  by  the  state  of  things  related  above,  and  re-organization 
was  imperative.  Consequently,  Flad  proceeded  to  Monkullo,  on 
the  Red  Sea,  arriving  on  February  I5th,  1890.  Seven  of  the 
Society's  missionaries — Beroo,  Argawi,  Hiob,Negusie,  Meherat, 
Beleta  and  Fanta  David  had  made  a  wearisome  journey,  lasting 
nearly  six  weeks  from  the  interior,  in  order  to  meet  him  there. 
Their  conferences  and  meetings  lasted  sixteen  days,  until 
March  3rd,  and  were  concluded  with  the  Holy  Communion  and 
a  prayer  meeting.  Missionary  prospects  were  fully  discussed, 
the  stations  re-arranged,  and  the  work  mapped  out.  Beroo, 
Argawi,  Sanbatoo,  Hiob,  and  Fanta  David  were  to  be  located 
at  Genda;  Liena  and  Alamy  in  Alafa  ;  Fanta  and  Meherat  at 
Gorgora  ;  Heiwot,  Negusie  and  Beleta  at  Sakalt.  Schools 
were  to  be  kept  up  at  the  four  places  ;  and  missionary  jour 
neys  made  from  each  centre.  It  was  a  time  of  much  blessing 
to  the  agents.  Beroo  thus  wrote  of  his  pleasure  in  meeting 
his  "  father  "  : 

Great  was  my  delight  that  I  have  been  permitted,  while  yet  alive,  to  see  my 
father's  face  once  more  ;  and  yet  more,  that,  for  the  space  of  sixteen  days  he  has 
been  able  to  speak  to  us  the  Word  of  Life,  enkindling  within  us  the  love  of  Christ 
in  such  a  manner  that  any  evil  thoughts,  or  dissatisfaction,  lurking  in  our  hearts, 
were  brought  to  light  and  expelled. 

During  our  stay  here  we  have  heard  much  that  is  good,  and  have  received  much 
grace  and  blessing.  Previous  to  our  father's  arrival  we  attended  the  services  held 
by  Mr.  Svensson,  the  missionary,  every  day — morning  and  evening.  May  God 
give  the  blessed  fruition  in  our  hearts.* 

Mr.    Flad    told   the   story  of  this   visit,  and  narrated  the 
following  touching  event  in  Exeter  Hall  the  same  year  : 

When  I  was,  at  the  beginning  of  this  year,  at  the  frontier  of  Abyssinia,  I  learned 
that  even  among  those  Abyssinian  Falasha  converts  we  have  martyrs  of  the  new  age. 
You  all  know  that  the  followers  of  the  Mahdi  burned  down  all  the  churches, 
destroyed  their  villages  and  their  towns,  and  all  the  people  had  to  run  away  before 
them  ;  and  our  converts  also  had  to  take  flight.  But  thirty  families  were  caught  by 
them,  and  the  Dervishes  spoke  to  them  and  would  have  persuaded  them  to  become 
Mohammedans  ;  and  they  could  have  saved  their  lives  if  they  had  done  so  ;  but 

*  Jewish  Intelligence,  1890,  p.  69, 


1890]  FAITHFUL     UNTO    DEATH  483 

not  one  out  of  these  thirty  families  denied  the  Lord  Jesus  Christ.  They  died, 
willingly  and  faithfully,  giving  their  lives  for  the  Gospel's  sake  and  for  the  Saviour's 
sake.  A  story,  touching  my  heart  very  deeply,  was  told  me  of  one  of  our  converts, 
a  man  of  about  53  years  of  age.  He  had  to  see,  first  his  wife  killed  by  the  Dervishes, 
and  after  her,  five  of  his  children  ;  and  he  told  them  :  "  Oh  !  it  is  only  a  short  suf 
fering,  and  you  will  get  the  crown  of  everlasting  life."  And  after  his  wife  and 
children  had  shed  their  blood,  he  was  in  the  most  cruel  way  killed  by  the  Moham 
medans.  He  said  :  "  No,  you  may  torture  me,  you  may  cut  me  in  pieces  ;  I  will 
not  deny  Him  who  has  died  for  me."  * 

A  dreadful  famine  prevailed  in  the  country  in  1890.  From 
May  to  August  a  great  many  converts  of  the  Society  died 
from  starvation  ;  a  list  of  177  names  was  given  in  the  Jewish 
Intelligence  for  March  1891,  but  many  others  were  likewise 
taken  off  by  pestilence  and  famine.  Argawi  reported  that 
many  thousands  perished  in  Tigre  and  Amhara,  the  well-to-do 
no  less  than  the  poor.  Such  a  famine  had  never  before 
prevailed  in  the  country.  Tidings,  which  subsequently  came 
to  hand,  shewed  that  Argawi,  Negusie,  Meherat  and  Beleta, 
were  driven  down  to  Monkullo,  while  Liena  and  family, 
Kindy  Fanta  and  family,  and  the  wife  and  children  of 
Gebra  Heiwot,  died  of  starvation,  and  another  agent,  Alamy, 
was  devoured  by  wild  beasts.  Help  was  sent  out  to  the 
starving  ones,  for  which  they  expressed  deep  gratitude.  The 
centre  of  missionary  operations  was  now  at  Debra  Tabor ; 
the  scene  of  their  former  labours  around  Lake  Dembea  having 
been  completely  desolated  by  sword  and  famine. 

The  mission  suffered  a  heavy  loss  by  the  death,  on  August 
3Oth,  1890,  after  a  long  illness,  of  Debtera  Beroo.  He  was  the 
first  convert  of  the  mission,  having  been  baptized  in  1862, 
and  had  been  employed  by  the  x  Society  since  1 870.  He 
was  a  most  faithful  missionary,  and  the  means  of  leading 
hundreds  of  Falashas  to  the  knowledge  of  Jesus  Christ. 
His  biography  will  be  found  in  the  Jewish  Missionary 
Intelligence,  1893,  p.  154,  from  which  the  following  account  of 
his  conversion  is  taken  : 

Mr.  Flad  remembers  the  day  when  he  came  to  him  followed  by  twenty-five 
Falashas,  amongst  them  two  priests  and  some  Debteras.  From  nine  o'clock  in  the 
morning  until  sunset,  with  Beroo  as  their  spokesman,  they  were  fighting,  not  with 

*  Jewish  Intelligence,  1890,  p.  92. 
I  I  2 


484  SHADOW    OF    THE     CROSS    IN    ABYSSINIA        [1875-90 

mere  words,  but  with  the  open  Bible  before  them.  Passage  after  passage,  pro 
phecies  after  prophecies  were  read  and  discussed.  It  was  getting  dark,  when 
Beroo  rose  and  said,  "  Dear  brethren  :  The  truth  has  got  the  victory  in  my  heart. 
The  truth  is  not  on  our  side,  but  on  Mr.  Flad's.  Moses  and  our  own  prophets 
are  against  us.  Christ  is  the  Son  of  God,  the  Messiah  of  Israel,  the  atonement 
for  our  sins.  I  can't  help  it,  our  own  Bible  tells  us  so."  Silently  all  rose  up 
and  left.  One,  in  bidding  good  night,  said,  "  Mr,  Flad,  we  came  to-day 
determined  to  beat  you,  but  now  all  of  us  go  away  beaten  by  you."  "  Not  by  me, 
but  by  your  Bible,"  was  Mr.  Flad's  answer.  Next  Saturday  Debtera  Beroo  made 
an  open  confession  of  his  belief  in  Christ  before  the  Falasha  community  in  the 
synagogue.  "  It  is  the  last  time  I  shall  be  here,"  he  said.  "  Not  by  the  teaching 
of  the  missionaries,  but  by  our  own  Bible,  I  am  convinced  that  we  are  in  error. 
There  is  a  Triune  Jehovah,  and  Jesus  is  the  Son  of  God,  the  promised  Messiah." 


CHAPTER  LI, 

AMONG   THE   MUGRABI   JEWS   OF   AFRICA. 


Prankel  succeeds  Fenner  at  Tunis— St.  Augustine's  Church— Mission  schools— 
E.  H.  Shepherd  and  H.  C.  Reichardt— Arrival  of  C.  F.  W.  Flad— Qinsburg  leaves 
Algiers— Zerbib's  visit— Qoldenberg  in  charge — Qinsburg  settles  at  Mogador — 
Influence  of  the  "Mizpeh  "—Outbreaks  of  fanaticism — Famine  and  disease— Dark 
days— English  protection  withdrawn— Qinsburg  leaves  to  acquire  French  natur 
alization— His  return  to  Mogador— A  flourishing  work — More  troubles— Results  of 
eleven  years— Zerbib  succeeds  to  the  charge. 

THE    Mugrabi,  or  "western"  Jews,  as  they  are  called, 
inhabit    ancient    Barbary,   comprising   the    countries 
of  Barca,  Tripoli,  Tunisia,  Algeria  and   Morocco,  and 
now  number,  according  to  the  last  Jewish  Year  Book  (1907-8), 
277,000. 

We  have  already  dealt  with  them  in  previous  chapters ; 
in  the  last  of  which,  XLL,  we  described  the  work  of  the 
Rev.  W.  Fenner  in  Tunis,  brought  to  a  sudden  close  by  his 
premature  death  in  1 874.  A  worthy  successor  to  him  was  found 
in  the  Rev.  E.  B.  Frankel,  who  had  been  stationed  at  Marseilles 
for  a  year,  since  he  resigned  the  charge  of  the  Damascus 
mission.  He  arrived  at  Tunis  on  May  23rd,  1875,  and  super 
intended  the  work  till  1881,  when  he  retired  from  his  long 
and  faithful  labours  in  the  Society's  service.  During  his 
six  years'  residence  in  Tunis,  the  Gospel  was  proclaimed 
both  in  the  capital  and  in  every  town  and  village  in  the 
regency  where  Jews  were  to  be  found,  and  2,700  copies  of  the 
Old  and  New  Testament  Scriptures,  whole  or  in  portions,  were 
circulated,  the  greater  number  being  purchased  by  Jews.  More 
than  1 0,000  tracts  and  fly-sheets  were  distributed  far  and  wide  ; 
the  great  mass  of  the  people  were  leavened  with  Gospel  truth  ; 
they  were  known  to  possess  the  New  Testament  and  to  study 
it,  and  there  was  a  marked  result  perceptible  in  the  feelings 
of  the  Jews  toward  Christianity,  and  in  their  conduct  to  the 
missionary.  Frankel  said  : 


486  MUGRABI  JEWS    OF    AFRICA  [1875 

There  is  a  large  number  of  Jewish  believers  who  have  received  Christ  as  their 
Saviour,  but  dare  not  make  an  open  confession  of  their  faith,  as  they  and  their 
families  would  be  reduced  to  starvation,  and  be  insulted  and  persecuted,  not  on 
account  of  their  religious  opinions,  but  because  every  Jew  that  is  baptized  is  a 
soul  cut  off  from  Israel,  and  becomes  a  reproach  to  the  nation.  I  have  heard 
rabbis  say,  "  Let  them  think  what  they  like,  and  believe  what  they  please,  no  one 
will  interfere  with  them,  but  we  must  put  our  veto  on  baptism,  we  can  never 
tolerate  that."  Hence  a  Jew  may  be  an  avowed  infidel,  and  yet  he  would  be 
treated  as  a  member  of  the  congregation  of  Israel.* 

During  Frankel's  time,  and  owing  to  his  zeal  and 
energy,  the  English  Church  of  St.  Augustine  was  erected. 
That  first  building,  called  by  travellers  "  the  gem  of  Tunis," 
was  made  of  iron,  and  erected  on  a  foundation  of 
large  stones  from  Carthage,  and  standing  in  a  garden  of 
luxuriant  foliage.  It  contained  a  window  to  the  memory  of 
John  Howard  Payne,  the  author  of  "  Home,  Sweet  Home." 
A  newer  church,  St.  George's,  has  recently  been  erected. t  The 
Society's  missionary  has  hitherto  acted  as  honorary  chaplain. 
Resident  Christians  are  thus  indebted  to  the  Society  for  the 
ministry  of  God's  Holy  Word  and  Sacraments  ;  whilst  the 
church  is  a  centre  for  Hebrew  Christians  and  workers. 
The  mission  schools  wonderfully  developed  from  an 
attendance  of  72  boys  in  1874  to  180  in  1881  ;  and  from  92  girls 
in  1874  to  320  in  1881.  Up  to  1878  as  many  as  960  boys  and 
i, 600  girls  had  passed  through  these  schools.  The  names  of 
Mr.  G.  Perpetua  and  Miss  F.  Combe,  the  head-master  and 
head-mistress  respectively,  are  not  likely  to  be  forgotten  by 
the  generation  now  grown  up.  A  small  school  was  maintained 
at  Susa  from  1876  to  iSSi.  The  Rev.  E.  H.  Shepherd,  who 
had  been  assisting  Frankel,  remained  in  temporary  charge  of 
the  mission  until  September  1882. 

The  Rev.  H.  C.  Reichardt  took  charge  in  January  1883, 
remaining  there  till  May  1888,  when  he  retired  from  active 
service,  after  a  missionary  career  of  40  years,  spent  in  London, 
Damascus,  Cairo,  Corfu,  Ancona,  Alexandria  and  Tunis.  The 
church,  the  schools,  the  depot,  in  charge  of  a  Hebrew  Christian 
convert,  continued  to  be  centres  of  usefulness  ;  but  Reichardt 
reported  an  increasing  spirit  of  infidelity  and  indifference  to 

*  Seventy-fourth  Report  (1882),  p.  134.  f  See  page  616. 


1890]  ALGIERS    AGAIN    OCCUPIED  487 

religion  amongst  the  Jews,  owing  to  the  growing  influence  of 
French  thought  throughout  the  regency.  Their  synagogues 
were  deserted  on  the  Sabbath,  which  was  observed  as  a  day  of 
pleasure  ;  gambling  and  drinking  were  common  amongst  them. 
Also  the  Jewish  authorities  exercised  a  strict  espionage  over 
those  few  Jews  who  were  inclined  to  enquire  into  Christianity. 
Some,  however,  were  successful  in  obtaining  instruction 
from  the  missionary,  and  one  was  baptized  on  December 
4th,  1885. 

The  present  era  of  this  mission  may  be  said  to  have  com 
menced  with  the  arrival  on  October  9th,  1888,  of  the  Society's 
active  and  enterprising  missionary,  the  Rev.  C.  F.  W.  Flad.  He 
at  once  threw  himself  ardently  into  the  work,  which  he  longed 
to  make  a  greater  power  amidst  the  prevailing  spiritual 
darkness,  religious  indifference,  and  carelessness  respecting 
Divine  things,  but  the  story  of  this  belongs  to  our  next  Period. 

Passing  along  the  coast  we  arrive  once  again  at  Algiers, 
where  the  Rev.  J.  B.  Ginsburg  had  done  good  work  during 
our  last  Period.  After  his  removal  to  Mogador,  in  Morocco, 
the  Society  maintained  no  resident  missionary  at  Algiers  for 
some  years.  It  was  thought  that  it  might  be  well  to  allow 
the  ground  to  lie  fallow  for  a  little  time,  seeing  that  it  had 
received  an  abundance  of  Gospel  seed,  and  to  trust  to  the 
fructifying  power  of  the  Holy  Spirit  to  cause  it  to  spring  up. 
In  1889  Mr.  T.  E.  Zerbib  revisited  the  scene  of  his  former 
labours  at  Algiers.  The  Jews  received  him  as  an  old  friend, 
many  former  pupils  of  the  adult  school  inviting  him  to  their 
houses.  Others  came  to  see  him,,  as  well  as  several  converts, 
to  talk  about  "  the  hope  of  Israel."  He  called  upon  the  chief 
rabbi,  whose  sons,  since  deceased,  used  to  attend  the  Society's 
adult  school ;  and  he  visited  Blidah,  and  also  Constantine,  his 
birth-place. 

In  the  same  year  Algiers  again  had  a  resident  missionary, 
A.  Goldenberg  commencing  his  labours  there  on  August 
3 1 st.  He  found  a  large  number  of  Jewish  converts  belonging 
to  the  Roman  Catholic  Church,  and  two  Protestant  converts  : 
all  were  good  and  pious  Christians.  They  assisted  him  in  his 


488  MUGRABI  JEWS    OF    AFRICA  [1875 

work,  and  with  their  help  he  was  able  to  count  eleven  young 
Jews  as  pupils  of  his  Bible  class,  or,  as  they  preferred  to  call 
it,  "  religious  debating  class."  In  Goldenberg's  opinion 
Algiers  appeared  to  be  "  a  very  rich  field  for  missionary  work 
amongst  the  Jews."  He  resided  in  the  Jewish  quarter,  where 
he  had  ample  opportunities  of  preaching  the  Gospel.  During 
the  Feast  of  Tabernacles  in  the  autumn  of  1889  his  house 
was  "  a  little  synagogue,"  Jews  and  their  wives  daily  visiting 
him,  in  order  to  hear  about  Christianity. 

The  time  had  now  come  for  the  Society  to  have  a  mission 
ary  representative  in  Morocco,  and  Mr.  Ginsburg,  with  other 
members  of  the  Algiers  Mission,  arrived  at  Mogador  on 
August  3 1st,  1875.  He  found  much  ignorance,  superstition, 
and  fanaticism  amongst  the  Jews,  for  the  rationalism  and 
scepticism  rife  in  Algeria  had  not  then  spread  into  Morocco. 
The  Jews  were  also  poor,  and  the  temporal  misery  in  the 
Mel  1  ah  indescribable,  but  they  were  very  accessible,  though 
their  rabbis  eventually  offered  a  determined  opposition  to  all 
missionary  efforts.  There  was  much  work  to  be  done,  and 
Ginsburg  was  the  right  man  in  the  right  place.  Mission 
schools  for  boys,  girls,  and  adults,  were  opened.  A  Sunday 
school  and  a  mothers'  meeting  were  started  by  Mrs.  Ginsburg. 
Services  were  held  on  Sunday  and  Friday  for  converts, 
enquirers  and  their  children,  and  one  for  English  residents 
also  on  Sunday.  In  1876  as  much  as  ;£ii8  was  realized  by 
the  sale  of  Bibles,  Testaments,  &c. 

The  Mizpeh,  as  the  Society's  old  premises  were  called, 
became  a  centre  of  light  and  a  general  resort.  Many  Jews  and 
Jewesses  visited  it,  some  for  the  benefits  of  its  dispensary. 
Referring  to  this  beneficent  agency,  the  chief  rabbi  said  to 
Ginsburg,  "  May  thy  reward  be  great  in  heaven  :  may  the 
blessings  of  the  suffering  and  the  dying  reach  thee  in  the 
world  to  come !  "  The  missionary  was  grateful  for  past 
facilities,  and  had  cheerful  prospects  for  the  future.  Mission 
aries  and  converts  were  steadily  at  work  ;  and  even  seemed 
to  be  receiving  the  benediction  of  the  rabbis,  when  suddenly 
an  unexpected  check  was  experienced.  Anathemas  did  not 


1890]  FANATICISM    AND    FAMINE    IN    MOROCCO  489 

suffice.  On  Sunday,  January  I4th,  1877,  a  long  procession  of 
Jews,  headed  by  the  rabbis,  proceeded  from  the  Mellah  (the 
Jewish  quarter)  through  the  Kasbah  (Arab  quarter)  passing 
the  Mizpeh  to  the  Sultan's  palace.  There,  at  a  confused 
meeting,  it  was  resolved  to  petition  the  Sultan  for  the 
expulsion  of  the  Society's  missionaries  from  the  country ;  and 
to  give  effect  to  this  petition,  bullocks  were  slaughtered  at  the 
doors  of  the  authorities,  and  of  the  patron  saints.  Pending  the 
Sultan's  reply,  steps  were  taken  to  starve  out  the  inhabitants 
of  the  Mizpeh,  by  keeping  them  as  it  were  in  quarantine. 
Jewish  shopkeepers  were  not  allowed  to  sell  them  any  pro 
visions,  and  excommunications  were  pronounced  against  those 
who  should  serve  or  approach  the  Mizpeh,  whilst  those 
already  employed  were  forced  out  of  the  house.  The  school 
received  by  these  rigorous  measures  a  heavy  blow,  and  the 
whole  work  was  paralysed  as  far  as  Mogador  was  concerned, 
but  the  mission  staff  was  in  no  personal  danger. 

In  1878  a  terrible  famine,  in  which  more  than  10,000  Jews 
and  Mohammedans  perished  at  Mogador,  led  the  Jews  to 
reflect.  Ginsburg  and  his  willing  helpers  were  able  to  relieve 
many  hundreds  of  starving  Jews ;  and  this  abated  the 
inveterate  prejudice  against  the  missionaries,  as  he  said  : 

Every  pound  of  rice,  every  loaf,  or  whatsoever  else  was  offered  to  the  famished 
Jew  or  Mohammedan,  was  a  word  spoken  for  Christ.  For  the  first  time  in  their 
lives,  thousands  became  acquainted  with  the  motives  of  Christian  charity,  and 
were  impelled  to  enquire  about  Him  who  taught  the  Christian  universal  charity. 
Jews  who  formerly  dreaded  to  approach  your  missionary,  or  who  considered  it 
sinful  to  listen  to  one  who  rejects  rabbinical  tradition,  now  came,  not  for  the  meat 
that  perisheth,  but  to  enquire  into  the  Christian  faith.  Notable  Jews  have  sent 
kind  and  grateful  messages,  and  the  chief  rabb,i  himself  sent  a  message  of  a  similar 
kind. 

Their  miseries  drove  overwhelming  numbers  of  Jews  and 
Jewesses  to  the  mission  premises,  where  an  epidemic  of  fever, 
following  hard  upon  the  famine,  prostrated  several  of  the  staff, 
and  carried  off  Solomon  Darmon,ayoungand  devoted  labourer. 
This  was  not  the  worst.  Jewish  fanaticism,  stirred  up  by  the  pro 
gress  the  mission  was  making,  and  encouraged  by  the  unfriendly 
attitude  of  the  resident  Consul,  caused  the  imprisonment  of  an 
agent  of  the  Society,  Job  Dahan.  On  February  4th,  1879,  the 


490  MUGRABI  JEWS    OF    AFRICA  [1875 

Hebrew  teacher  in  the  schools  was  excommunicated,  robbed 
and  turned  into  the  street.  The  same  day  a  convert  was  seized, 
beaten  and  imprisoned.  The  perpetrators  proceeded  from 
one  act  of  violence  to  another  until  May  23rd,  when  the 
local  authorities  closed  the  gates  of  the  Mellah  to  prevent 
the  children  attending  the  school.  Determined  to  come,  they 
climbed  over  the  walls  and  houses,  when  they  were  seized  in 
the  European  town,  put  in  irons,  imprisoned  and  severely 
beaten.  Parents  met  with  the  same  treatment  for  allowing 
their  children  to  frequent  the  schools.  The  school  servant,  a 
Jewess  of  about  three-score  and  ten,  was  likewise  seized, 
tortured  and  imprisoned.  But  as  all  opposition,  and  the  most 
barbarous  means  to  arrest  the  Jews  in  their  flocking  to  the 
mission  premises,  not  only  remained  useless,  but  had  the  con 
trary  effect,  the  persecution  assumed  even  severer  proportions. 
On  July  nth,  a  premeditated,  united  assault  was  made  upon 
the  school  children  and  adult  Jews  who  visited  the 
Mizpeh,  and  when  for  the  first  time  remonstrance  was  made 
against  such  unwarrantable  proceedings,  the  schoolmaster  and 
those  who  were  with  him  were  grossly  insulted  and  attacked, 
one  of  them  being  seriously  wounded  with  stones.  Instead 
of  the  culprits  receiving  deserved  punishment  for  such  an 
unprovoked  outrage,  Zerbib  and  Miskowitch,  the  school 
master  and  the  colporteur  respectively,  were  arrested  and 
imprisoned  on  July  2ist,  and  five  days  afterward  banished 
from  the  country,  with  an  order  never  to  return. 

As  the  work,  however,  continued  to  prosper,  Ginsburg  was 
informed  on  August  i/th  that,  being  born  in  Russia,  he  was  not 
entitled  to  British  protection,  though  he  had  enjoyed  it  for 
about  thirty  years,  and  was  an  ordained  clergyman  of  our 
Church  and  a  missionary  of  an  English  Society.  Seeing  that 
he  was  thereby  at  once  placed  at  the  mercy  of  the  local  native 
authority,  as  an  outlaw,  and  knowing  the  lawless  state  of 
Barbary  justice,  and  the  personal  character  of  the  local 
Governor,  he  applied  for  the  protection  of  the  Spanish  Consul, 
who  graciously  granted  this  privilege,  and  thus  saved  him  from 
the  clutches  of  arbitrary  intriguers.  But  whilst  the  Spanish 
Consul  humanely  took  the  missionary  under  the  shelter  of 


1 890]  DAWN    OF    BRIGHTER    DAYS  491 

his  flag,  he  could  not,  according  to  consular  etiquette,  take 
under  the  same  flag  a  British  mission.  The  Mizpeh  was 
therefore  immediately  surrounded  by  native  soldiery  to  watch, 
and,  if  possible,  to  arrest  the  missionary,  and  to  stop  and  seize 
any  native  coming  to,  or  leaving  the  premises.  About  eighty 
children,  adults,  and  servants  were  arrested,  and  Ginsburg  had 
to  leave  Mogador  on  September  /th  for  England,  and  the  Rev. 

E.  H.  Shepherd  arrived  from  Algiers  to  take  temporary  charge 
of  the  mission. 

All  efforts  to  get  British  protection  for  Ginsburg  failed. 
The  Committee  sent  over  Dr.  Ord-Mackenzie  and  the  Rev. 

F.  Smith  to  make  enquiries  into  the  nature  of  the  opposition 
to  the  work,  and  to  smooth  down  matters,  but  to  no  purpose. 
Consequently,  Ginsburg  took  up  his  residence  at  Marseilles 
for  three  years  in  order  to  obtain  French  naturalization.     The 
work  went  on  at   Mogador  during  his  absence,  for  Zerbib  and 
Miskowitch,    being    French   subjects,    had   been    allowed    to 
return    to    Mogador    to    resume   their    labours,    and    when 
Ginsburg  rejoined  them  in  1882  he  found  the  work  prospering. 
There  were  150  Jewish  children  in  the  schools,  and  34  adults 
attending  the  night  school ;  whilst  at  Zerbib's  daily  meetings, 
no    Jews    and    23    Jewesses    were    in    attendance.     After 
Ginsburg's  return  every  department  of  mission  work  continued 
to  flourish  :  200  children  and  adults  were  admitted  into  the 
schools.      The  change  from  a  few  years  back  was  marvellous. 
He  wrote : 

In  reviewing  the  difference  between  1875,  when  this  mission  was  opened,  and 
the  present  year,  the  contrast  is  striking.  Then,  hardly  a  child  would  enter  your 
schools ;  but  now,  the  parents  bring  their  children  themselves.  Then,  to  enter 
the  Mizpeh  was  a  capital  sin  ;  now,  it  is  done  in  broad  daylight,  and  considered 
a  privilege.  As  late  as  1879  one  Jew  was  publicly  flogged  by  the  rabbis  for 
confessing  Christ,  and  another  had  his  furniture  thrown  into  the  street,  and 
was  left  with  his  wife  and  family  homeless,  for  teaching  in  the  Mizpeh  school. 
Now  Jews  attend  the  baptisms  of  their  brethren.  Rabbis  come  regularly  to  the 
Hebrew  services,  and  frankly  acknowledge  the  superiority  of  the  proselytes  to 
the  unbaptized. 

There  were  eight  baptisms  in  1883.  The  work  suffered 
somewhat  during  the  next  year  owing  to  the  prevalence 
of  drought,  famine,  disease,  and  a  bad  harvest ;  and  also  to 


492  MUGRABI  JEWS    OF    AFRICA  [1875-90 

an  excommunication  against  the  Mizpeh.  In  1885  three 
rabbinical  bulls,  "  Takanahs,"  were  issued  against  the  mission, 
but  without  much  effect.  Each  year  thousands  of  Jews  in  the 
country  were  visited  by  the  missionaries  of  the  Society. 

Mr.  Crighton-Ginsburg  (as  he  had  now  become),  left 
Mogador  in  May  1886,  for  Constantinople,  amidst  universal 
regret.  The  visible  results  of  his  work  may  thus  be  summed 
up:  when  he  began  to  labour  at  Mogador  in  1875  general 
darkness  prevailed  ;  but,  in  1886,  there  were  streaks  of  light, 
and  the  dawn  of  better  days  had  commenced.  Jews  and 
Jewesses  were  then  accessible.  As  many  as  10,468  Bibles  or 
portions  had  been  sold,  besides  thousands  of  Scriptures, 
books,  and  tracts  given  away.  About  40  Jewish  adults  had 
been  baptized,  and  some  20  children.  In  the  mission 
schools  the  love  of  Christ  had  been  instilled  into  hundreds 
of  Jewish  youths.  Disappointments  and  discouragements 
there  had  been,  although  blessings  might  be  clearly  traced. 

On  Crighton-Ginsburg's  departure,  Zerbib  very  naturally 
succeeded  to  the  superintendence  of  the  mission,  but  the 
description  of  his  work  must  stand  over  till  the  next  Period. 


flintb 

1891— 190O. 
PROGRESS 


®fjou  sfyalt  arise,  antt  ijabe  times  upon  Sum  :    for  tt)t  time  to  fabour 
Ijer,  t>ca,  ti)£  set  time,  is  eome. 

jF or   fyy   scrbants  tafee  pleasure   in  tyer  stones,    anti   fabour  tl)c   Uust 
thereof. 

PSALM  en.  13,  14 


NINTH  PERIOD,  1891-1900. 
PROGRESS. 


CHAPTER  LII. 

FORWARD   MOVEMENTS   AT   HOME. 


Progress  and  expansion— Result  of  Prayer — Increase  in  the  Funds— In  number 
of  agents— In  buildings  and  properties— Three  new  Organizations—"  Children's 
Beehive  for  Israel"— "  Ladies'  Union"— "  Clergy  Union" — Keswick  Convention— 
"Eustace  Maxwell  Memorial  Fund"— "  Diamond  Jubilee"  of  Queen  Victoria — 
The  President -"Palestine  Exhibitions"— Anniversary  Sermons  and  Meetings- 
Bishop  Creighton's  speech— Annual  Breakfast  Addresses— Commemoration  of  the 
Jubilee  of  Christ  Church,  Jerusalem— Death  of  the  Patron,  Archbishop  Benson — 
Archbishop  Temple  becomes  Patron  — Vice -Patrons— Death  of  the  five  Vice- 
Presidents  —  New  Vice- Presidents  —  Trustees  —  Physicians  —  Honorary  Life 
Governors— Committee— Alany  Deaths— James  Cohen— Admiral  Rodd— J.  H.  Moran 
—General  Maclagan  — Q.  Arbuthnot  — W.  N.  West— W.  Ord-Mackenzie  —  J.  W. 
Reynolds— A.  I.  McCaul— W.  H.  Graham— E.  Maxwell— Earl  of  Roden— Prebendary 
Gordon  Calthrop— Canon  E.  Hoare— J.  Montagu  Randall— Dean  Fremantle— Bishop 
Billing— Bishop  Ryle— Adolph  Saphir— Scarcity  of  good  missionary  hymns  for  Jews — 
Death  of  former  missionaries— Hefter,  Tartakover,  Daniel,  H.  C.  Reichardt,  D.  J. 
Hirsch  and  William  Bailey— Death  of  C.  J.  Goodhart  and  W.  Fleming— Secretariat 
in  London,  Canada  and  Dublin— Office  Staff— Rise  of  Zionism— Dreyfus  case— Baron 
de  Hirsch— Publications  of  the  Period. 

EACH  succeeding  Period  of  the  existence  of  the  Society 
furnishes  us  with  a  larger  amount  of  information  to 
impart     Very  naturally  so.     A  tree  is  smallest  at  its 
base,  but  its  branches  go  on  spreading  in  all  directions  until 
the  top  is  reached.      As  we  near  the  end  of  our  hundred 
years,  we  are  more  and  more  embarrassed  with  the  wealth 
of  matter  at  our  disposal.     The  present  Period  offers  a  case 
in  point. 

After  the  stormy  seas  of  the  previous  few  years,  the  Society 
was  in  comparatively  smooth  waters  during  this  decade,  and 
able  to  pursue  her  course  unchecked  and  with  good  results. 
Times  of  religious  controversy  are  generally  times  of 
spiritual  stagnation  and  retrogression  ;  and  it  may  also  be 


496  FORWARD    MOVEMENTS  [1891 

presumed  that,  when  the  members  of  a  missionary  society  are 
harassed  and  perplexed  by  internal  strife,  they  are  not  able 
to  go  fonvard  as  they  otherwise  would  in  their  own  special 
work.  The  facts  of  the  case  bear  out  this  inference.  For  not 
much  progress  could  be  noted  during  our  last  Period,  whereas 
during  our  present  Period  we  can  discern  unmistakable 
advance  and  expansion  ;  not,  of  course,  throughout  the  whole 
mission,  but  in  certain  ways  which  we  shall  indicate. 

Perhaps  all  this  may  be  traced  back,  as  effect  to  its 
cause,  to  the  growing  practice  of  more  definite  prayer  for  the 
work  of  the  Society  noticeable  during  this  Period.  This 
was  helped  by  the  issue  in  March  1891  of  a  Monthly  Cycle  of 
Prayer,  covering  all  the  operations  at  home  and  abroad.  This 
Cycle  was  amplified  three  years  later,  and  re-issued  in  a  larger 
form.  Further  on  in  the  decade,  instead  of  a  monthly  meeting 
for  prayer,  a  weekly  meeting  was  begun  at  the  Society's  House, 
and  this  is  now  held  every  Tuesday  from  3.30  to  4  p.m.,  except 
on  those  days  when  it  is  merged  in  the  quarterly  gathering. 
To  return  to  1891,  in  the  November  magazine  for  that  year, 
"  A  Plea  for  more  earnest  prayer,"  written  by  the  Rev.  C.  S. 
Painter,  association  secretary,  was  put  forth.  No  other 
mission  can  claim  a  greater  right  to  intercessory  prayer  than 
Missions  to  Jews.  So  more  earnest  prayer  was  called  for, 
prayer  on  behalf  of  the  Committee,  who  had  had  painful  recent 
experiences  of  guiding  the  ship  in  tempestuous  weather,  that 
they  might  be  directed  aright,  and  sustained  and  strengthened  ; 
prayer  on  behalf  of  the  Society's  missionaries,  that  they  might  be 
more  spiritually  minded,  full  of  zeal,  faith  and  perseverance, 
filled  with  love  for  souls  and  apt  to  teach  ;  prayer  on  behalf 
of  its  converts  and  enquirers,  that  decision,  firmness  and 
endurance  might  be  granted  them  ;  prayer  on  behalf  of  the 
Jews  in  unbelief,  that  the  petition  which  is  offered  daily 
in  the  synagogue — "  By  means  of  the  son  of  Jesse  the 
Bethlehemite,  may  redemption  approach  my  soul " — might  be 
answered  by  their  acceptance  of  the  Redeemer  of  mankind. 
Who  can  doubt  that  these  supplications  were  heard  ? 
At  any  rate,  progress  and  expansion,  advance  and  devel 
opment,  were  abundantly  manifest,  whether  we  regard  the 


1900]  RISIATG    INCOME  497 

growing  state  of  the  Society's  finances  during  this  Period,  or 
the  development  of  work  which  that  financial  increase  allowed. 
Another  sign  of  progress  was  the  increasing  attention 
bestowed  by  the  Church  at  large  on  Missions  to  Jews,  and  the 
many  conferences  and  gatherings  during  the  Period,  a 
description  of  which  is  reserved  for  the  next  chapter. 

Let  us  look  first  at  the  Society's  funds,  which  are  generally 
a  fair  criterion  of  interest  felt  in  the  work.  In  1890  the 
aggregate  income  was  "  exceptionally  large,"  namely,  £38,01 2  ; 
in  1900  it  was  ,£46,338,  the  largest  and  "record"  one  of 
the  century.  And,  moreover,  the  income  shewed  a  general, 
though  not  invariable,  upward  tendency  during  the  last  seven 
years  of  the  decade — thus:  in  1894  it  was  .£42,374;  in  1895, 
£39>56"3;  in  1896,^37,523;  in  1897,  £39,019;  in  1898,  £37,669; 
in  1899,  £40,342,  and  in  1900,  £46,338,  notwithstanding  the 
financial  pressure  caused  by  the  War  in  South  Africa  during 
the  two  last  years  of  the  Period. 

Again,  in  1890  there  were  130  missionary  agents  at  37  centres; 
in  1900  there  were  199,  including  23  honorary  workers,  at  52 
centres.  A  great  advance  also  was  made  in  adding  to 
the  Society's  resources,  by  the  acquisition  of  new  and  valuable 
properties,  such  as  the  London  schools  at  Streatham,  the 
Jerusalem  girls'  school  and  hospital  ;  the  enlargement  of  the 
boys'  school,  Jerusalem ;  the  new  mission  premises  and  hospital 
at  Safed.  Indeed,  the  various  Building  Funds  were  quite  a 
feature  of  the  Period,  and  appeals  for  these  were  of  very  fre 
quent  occurrence  in  the  Society's  magazine.  All  the  time  its 
more  important  General  Fund  had  to  be  sustained.  Deficits 
were  of  annual  occurrence,  notwithstanding  the  rising 
income  ;  but  the  last  three  years  of  the  Period  saw  the  deficit 
reduced  from  an  abnormal  £11,087  to  the  quite  tolerable 
figure  of  £2,866. 

Another  unmistakable  evidence  of  progress  was  the 
formation  of  three  valuable  organizations  belonging  to  the 
Society,  having  for  their  objects  an  increase  of  missionary 
interest  in  the  cause. 

First,  there  was  the  "  Children's  Beehive  for  Israel,"  an 
association  formed  in  1 892,  under  the  presidency  of  Lady 

K  K 


498  FORWARD    MOVEMENTS  ['891 

Carbery,  to  interest  young  people  in  the  Society's  Missions, 
and  especially  to  help  forward  its  educational  work. 
Working-parties  of  "  Busy  Bees "  were  instituted  to  make 
garments  for  poor  Jews.  The  Jewish  Missionary  Advocate,  the 
illustrated  monthly  for  young  folks,  enlarged  in  1893  and  issued 
monthly  instead  of  quarterly,  became  the  special  organ  of  the 
"  Beehive."  The  development  of  this,  and  the  editing  of  the 
magazine  and  necessary  leaflets,  were  placed  in  the  able 
hands  of  the  Rev.  C.  S.  Painter,  who  cheerfully  added  this 
burden  to  his  already  onerous  duties  as  organizing  secretary 
for  one  of  the  most  important  districts  in  the  country.  The 
association  has  had  a  most  successful  career  ;  and,  to  save  future 
reference,  we  may  here  say  that  its  scope  was  enlarged 
two  years  ago  by  the  omission  from  the  title  of  the  word 
"Children's,"  m  order  to  include  adults;  that  the  "Hives" 
now  number  305,  and  the  members  10,009.  The  present 
President  is  Lady  Dodsworth. 

The  second  new  organization  to  be  formed  was  "The  Ladies' 
Union  for  Israel."  The  object  of  this  Union,  founded  in  1893, 
with  Lady  Kennaway  as  President,  who  has  been  most  earnest 
and  eager  for  its  extension,  is  to  ask  for  the  united  influence 
of  ladies  to  help  forward  the  work  of  the  Society,  and 
to  make  it  better  known  and  cared  for,  and  so  to  increase 
the  spirit  of  prayer  and  supplication  for  all  those  who  are 
labouring  amongst  the  Jews.  Its  quarterly  paper,  Works  of 
Faith  and  Labours  of  Love,  is  the  organ  of  inter-communication 
between  the  members  of  the  Union,  and  an  aid  to  the  promotion 
of  Bible  study  with  reference  to  the  Jews.  The  late  Arch 
deacon  Richardson,  of  Southwark,  was  the  first  to  suggest 
the  Union,  and  Miss  Gertrude  Richardson  (now  Mrs.  Bennett) 
and  Miss  G.  Shepherd  (now  Mrs.  Anderson)  were  the  first 
honorary  secretaries.  Afterward,  Miss  K.  E.  Richardson 
held  the  position  for  several  years,  shewing  a  very 
keen  interest  in  all  that  concerned  the  welfare  of 
the  Union,  and  most  ably  editing  its  periodical.  Four 
years  ago,  the  growing  exigencies  of  the  work  called  for  a 
paid  secretary,  and  Miss  Richardson  resigned  her  duties  into 
the  hands  of  Miss  C.  E.  Burney,  the  present  secretary.  The 


CLERGY    UNION    FOR    ISRAEL  499 

Union    has  greatly  developed,  there   being   now  over    1,500 
members  and  68  branches  in  various  towns. 

The  third  new  organization  in  the  Period  was  the 
"Clergy  Union  for  Israel,"  formed  in  1896.  Its  objects  are: — 
i.  To  promote  interest  in  Missions  to  Jews  by  prayer  and  the 
study  of  the  "  Jewish  Question."  2.  To  enable  members,  by 
meetings  and  lectures,  to  better  inform  themselves  as  to  the 
work  of  the  Society  both  at  home  and  abroad.  Only  a 
few  clergy  so  far  have  been  enrolled  members,  and  their 
number  might  be  largely  increased.  Meetings  are  held 
from  time  to  time  to  discuss  various  questions  connected 
with  the  cause.  Many  able  papers  have  been  read,  and  much 
information  mutually  imparted.  The  Rev.  F.  G.  Weston, 
missionary  curate  of  Whitechapel,  has  held  the  post  of 
honorary  secretary  since  the  formation  of  the  Union,  and 
shewn  unbounded  interest  in  its  proceedings.  The  following 
have  held  the  office  of  President : — the  Revs.  Sydenham  L. 
Dixon,  W.  H.  Davies,  Canon  McCormick  (twice),  C.  H. 
Banning,  S.  Bott,  Bishop  Ingham,  W.  J.  Parker,  S.  Pike  and 
J.  Gosset  Tanner. 

Since  1894  a  party  of  the  Society's  missionaries  and  friends 
have  met  together  at  Keswick  for  the  double  purpose  of 
seeking  spiritual  blessing  at  the  Convention  held  there  each 
summer,  and  of  being  the  "  Lord's  Remembrancers "  on 
behalf  of  the  Jews.  The  kindness  of  friends  enables  a  house 
to  be  taken  for  the  reception  of  guests,  who  are  well 
looked  after  by  the  Rev.  W.  W.  and  Mrs.  Pomeroy.  A 
prayer  meeting  is  held  there  at  noon  each  day,  open  to  all 
who  like  to  come,  and  two  or  three  public  gatherings  on 
behalf  of  Missions  to  Jews  are  held  during  the  Convention  at 
Friars'  Crag,  or  in  one  of  the  tents  or  halls.  Interest  has  thus 
been  awakened  in  the  Society,  which  one  year  received  the 
munificent  gift  of  £1,000  from  a  lady  to  the  Rev.  A.  H.  Kelk 
to  open  a  Women's  Industrial  Home  at  Jerusalem.  The 
Convention  Funds  supply  £100  a  year  toward  the  salary  of  the 
Rev.  D.  H.  Dolman,  the  Society's  missionary  at  Hamburg. 

The  Eustace  Maxwell  Memorial  Fund  was  commenced  in 
1896  in  memory  of  Eustace  G.  D.  Maxwell,  an  undergraduate 

K  K  2 


500  FORWARD    MOVEMENTS  [1891 

of  Pembroke  College,  Cambridge  (the  son  of  the  Rev.  D.  A. 
Maxwell),  who  was  killed  in  the  terrible  railway  accident  at 
Chelford,  on  December  22nd,  1894.*  Dr.  Masterman,  assistant 
medical  officer  of  Jerusalem,  was  the  first  "  Eustace  Maxwell 
Memorial"  missionary,  from  1896  to  1898  when  he  was  at 
Damascus,  the  station  to  which  Eustace  Maxwell  had  thought 
of  offering  his  services.  The  late  Rev.  G.  Biddulph,  of 
Constantinople,  brother-in-law  of  Eustace,  was  the  missionary 
from  1898  until  his  lamented  death  in  1900,  from  which  time 
Dr.  Masterman,  now  of  Jerusalem,  has  again  held  the 
appointment. 

No  special  fund  was  started  in  the  year  of  the  "  Diamond 
Jubilee  "  of  Queen  Victoria,  although  there  had  been  one  ten 
years  before  in  the  "Jubilee"  year.  The  sixty  years  from  Her 
Majesty's  Accession  had  seen  great  developments  in  our 
Society.  For  example:  In  1837  the  income  was  ^19,376  as 
against  ^39,019  in  1 897.  The  number  of  missionaries  was  then 
42,  of  whom  1 6  were  converts  from  Judaism  ;  in  1897  our 
missionaries  numbered  138,  of  whom  77  were  Christian  Jews. 
9O,67oTestaments  and  missionary  publications  were  distributed 
amongst  the  Jews  in  1897,  as  compared  with  13,249  in  1837. 

In  this  year  the  President  of  the  Society,  Sir  John  Kennaway, 
received  the  honour  of  being  appointed  to  H.M.  Privy  Council. 

This  decade  saw  the  beginnings  of  the  "  Palestine 
Exhibition  "  movement.  At  first  it  was  only  "  a  little  cloud 
out  of  the  sea,  like  a  man's  hand,"  and  gave  no  indication  of 
the  wonderful  shower  of  blessing,  and  of  gold,  that  was  to 
descend  upon  the  Society  in  our  final  Period.  But  it  has 
been  a  very  vital  effort  from  the  first,  awakening  fresh  interest 
in  the  Bible,  in  the  Holy  Land,  in  the  Jews  and  in  the 
Society  itself ;  and,  in  doing  so,  also  offering  a  valuable  quid 
pro  quo  to  those  who  have  visited  the  Exhibitions.  The  Rev. 
Samuel  Schor,  who  initiated  the  movement,  has  been  the  life 
and  soul  of  it  throughout,  the  first  Exhibition  having  been 
held  at  Felixstowe,  where  he  was  curate,  in  the  summer  of 
1891.  This  was  followed  by  others  at : 

*  See,  Translated.  A  Memorial  of  Eustace  C.  D.  Max-well.  London : 
Marshall  Bros. 


1900]  PALESTINE    EXHIBITIONS  5O1 

Harwich,  and  Stroud  in  the  same  year  ;  Plymouth,  Croydon,  Norwich,  Clifton, 
Tunbridge  Wells,  Cambridge,  Cheltenham,  and  Bath,  in  1892;  Brixton  (opened 
by  the  present  Archbishop  of  Canterbury),  Charing  Cross  (St.  Martin's  Town 
Hall),  Clifton,  Reading,  Bedford,  Tiverton,  in  1893  ;  Hertford,  Manchester, 
Birmingham,  Paddington,  Clevedon,  Dudley,  Isle  of  Man,  Keswick,  Sudeley 
Castle,  Blackburn,  Chester,  and  Falmouth  in  1894  ;  Liverpool,  Holloway, 
Exeter,  Yeovil,  Shrewsbury,  Sherborne,  Balsall  Heath,  and  Soulhport  in  1895  > 
Fakenham,  Clitheroe,  Barnstaple,  Clacton-on-Sea,  Congleton,  and  Ilfracombe,  in 
1896 ;  Birkenhead,  St.  Helens,  Liverpool,  Hampstead,  Eastbourne,  Oxford 
(opened  by  the  Lord  Chancellor  Halsbury)  and  Stockport,  in  1897  ;  Dublin, 
Blackheath,  and  Wicklow,  in  1898  ;  Cork,  and  Southport,  in  1899  ;  Macclestield, 
Plymouth,  Tunbridge  Wells,  York,  and  Whitby  in  1900 — sixty  altogether  within 
the  decade.  The  Society's  exhibits  were  on  view  at  the  Church  Congress  at 
Shrewsbury  in  1896,  and  at  the  Missionary  Loan  Exhibition  at  Birmingham  in 
the  same  year. 

These  Exhibitions  were  not  all  on  the  same  scale,  or 
attended  with  the  same  results,  but  as  a  whole  they  were 
singularly  successful,  bringing  in  altogether  .£8,753,  mostly 
devoted  to  the  Jerusalem  and  Safed  Hospital  Building  Funds  ; 
and  when  these  were  closed,  the  amount  raised  in  1899  and 
1900,  was  given  to  the  General  Fund.  We  shall  have  more 
to  say  about  Palestine  Exhibitions  in  our  last  Period. 

The  Anniversary  Sermons  during  the  decade  were  preached 
in  various  churches — five  in  St.  Paul's,  Onslow  Square  ;  two 
in  All  Souls',  Langham  Place ;  one  in  Holy  Trinity, 
Marylebone  ;  one  in  St.  Matthew's,  Bayswater ;  and  one  in 
St.  Martin's-in-the-Fields.  Six  of  them  were  preached  by 
Bishops,  an  unusually  large  proportion  :  Archbishop  Plunket 
of  Dublin  ;  Bishops  Straton  of  Sodor  and  Man,  Welland  of 
Down  and  Connor,  Brown  of  Bristol,  Billing  of  Bedford,  and 
Knox  of  Coventry  ;  and  four  by  other  clergy,  Prebendary 
Webb-Peploe,  Canon  R.  B.  Girdlestone,  C.  H.  Banning 
and  E.  A.  Stuart 

The  Annual  Meeting  was  presided  over  each  year  of  the 
Period  by  the  President,  Sir  John  Kennaway.  Amongst  the 
speakers  were  the  following : — five  Bishops,  Bickersteth  of 
Exeter,  Ormsby  of  Honduras,  Hellmuth,  Creighton  of  London, 
and  Crozier  of  Ossory  ;  laymen,  Sir  Richard  Temple  (late 
Governor  of  Bombay),  Sir  Joseph  Savory,  M.  P.  (late  Lord  Mayor 
of  London),  Sir  Mark  J.  McTaggart  Stewart,  M.P.,  H.  H. 
Bemrose,  M.P.,  J.  K.  D.  Wingfield-Digby,  M.P.  (member  of 


502  FORWARD    MOVEMENTS  [1891 

Committee),  Colonel  Robert  Williams  (twice),  James  Inskip, 
and  T.  Victor  Buxton.  The  clerical  speakers  were  :  Dean 
Lefroy  of  Norwich  ;  Archdeacons  Sinclair  of  London,  Howell 
of  Wrexham,  Hughes-Games  of  Isle  of  Man,  and  Taylor  of 
Liverpool ;  Canons  Trefusis  (subsequently  Bishop  of  Crediton), 
Tristram,  J.  E.  Brenan,  R.  B.  Girdlestone,  T.  C.  O'Connor,  and 
Bardsley  (Huddersfield) ;  the  Revs.  Dr.  Bruce  (late  of  Persia), 
A.  E.  Barnes-Lawrence,  J.  S.  Flynn,  E.  H.  Lewis  Crosby 
(Church  of  Ireland  Auxiliary  Secretary);  two  Hebrew 
Christians,  E.  J.  Turckheim  and  C.  P.  Sherman  (formerly 
missionary  at  Damascus) ;  and  Professor  Dalman  of  Leipzig, 
the  only  speaker  not  a  member  of  the  Church  of  England. 
The  following  missionaries  also  spoke — the  Revs.  A.  H.  Kelk, 
S.  T.  Bachert  (Hamburg  and  London,  three  times),  J.  M. 
Eppstein  (London),  A.  C.  Adler  (Amsterdam),  J.  Miih- 
lenbruch  (Smyrna),  J.  Segall  (Damascus),  C.  F.  W.  Flad 
(Tunis),  D.  H.  Dolman  (Hamburg),  Dr.  P.  C.  d'Erf  Wheeler 
(Jerusalem,  twice),  Dr.  W.  H.  Anderson  (Safed),  T.  E.  Zerbib 
(Mogador),  and  M.  Norollah  (Tehran). 

The  speech  of  the  Bishop  of  London  (Creighton)  naturally 
commanded  most  attention,  especially  as  he  thus  strikingly 
defended  Missions  to  Jews,  the  Society's  methods  of  work,  and 
the  equipment  of  its  agents  : 

Some  people  say,  "  Why  don't  you  leave  the  Jews  alone  ;  they,  at  all  events, 
have  a  religion  of  their  own ;  they  believe  in  the  same  God  that  you  believe  in. 
If  you  must  do  missionary  work,  why  don't  you  do  it  among  the  heathen 
and  leave  the  Jews  alone."  The  answer  is,  we  cannot  leave  them  alone. 
What  we  have  to  do  is  to  give  the  Jews  a  knowledge  of  the  Lord  Jesus  Christ, 
and  having  given  them  the  knowledge,  we  must  leave  God  to  do  the  rest.  It  is 
ours  to  obey  our  Master's  command  and  to  carry  the  knowledge  of  that  salvation 
which  He  came  to  give,  and  then,  having  done  our  utmost  for  that  purpose,  we  may 
leave  the  immediate  and  the  further  results  alike  in  His  hands.  But  in  doing  our 
work  we  have  to  use  all  our  wisdom  and  our  caution  to  see  that  we  do  it  well, 
so  that  there  may  be  no  reproach.  I  am  bound  to  say  I  have  been  exceedingly 
interested  in  the  conversations  that  I  have  had  with  many  of  those  who  are  engaged 
in  this  work,  and  I  feel  that  their  methods  are  right,  that  their  views  are  right, 
that  their  zeal  is  keen,  and  that  they  are  well  equipped  for  the  work  that  they 
have  undertaken.  They  go  and  work  among  the  Jews  as  their  friends.  They  tell 
them  the  knowledge  that  they  themselves  possess.  They  tell  it  them  simply. 

The  addresses  at  the  Annual  Breakfast  during  this 
decade  were  given  by  Canon  Edmonds,  vicar  of  St. 


JUBILEE     OF    CHRIST    CHURCH,    MOUNT   ZION        503 

George's,  Tiverton  ;  C.  H.  Banning,  vicar  of  St.  Nicholas, 
Rochester ;  F.  Smith,  rector  of  Woodchester ;  Archdeacon 
Richardson  of  Southwark  ;  W.  H.  Barlow,  vicar  of  Islington 
(subsequently  Dean  of  Peterborough) ;  Dean  Lefroy  of 
Norwich  ;  Dr.  Handley  Moule  (now  Bishop  of  Durham) ; 
Dr.  Chaplin  ;  the  Rev.  Dr.  George  W.  Dalton  ;  and 
J.  A.  Faithfull,  rector  of  Whitechapel.  Of  these,  the 
future  Bishop  of  Durham's  address  was  the  most  noteworthy, 
being  full  of  missionary  information,  and  the  first  address 
he  had  ever  made  in  connexion  with  foreign  missionary  work 
after  actually  seeing  something  of  it.  He  spoke  of  his 
recent  visit  to  Jerusalem,  and  especially  about  the  work 
of  Dr.  Wheeler,  who  was  then  moving  into  the  new  hospital, 
and  his  absolute  devotion,  restless  energy,  and  the  reverence 
which  the  Jews  there  had  for  him.  Dr.  Dalton's  address  was 
full  of  the  deepest  interest,  being  a  retrospect  of  the  early 
history  of  the  Jerusalem  mission. 

Perhaps  the  most  eventful  and  inspiriting  gathering  of  the 
Period  was  the  Commemoration  of  the  Jubilee  (1849 — 99),  of 
Christ  Church,  Jerusalem,  held  in  Exeter  Hall  on  January  2Oth 
of  the  latter  year,  under  the  presidency  of  the  venerable  Bishop 
Hellmuth,  whom  it  was  always  a  pleasure  to  see  and  to  hear. 
As  a  prelate  of  the  house  of  Israel  he  was-  in  his  right  place  in 
charge  of  such  a  meeting.  Invitations  to  take  part  in  this 
joyful  celebration  were  issued  to  all  the  survivors  who  had 
been  associated  with  the  church  and  mission,  and  to  their 
relatives.  There  were  present  the  Rev.  Dr.  George  Dalton, 
son  of  Dr.  George  Edward  Dalton,  first  medical  missionary  of 
the  Society  in  Jerusalem  in  1824,  and  step-son  of  the  Rev. 
John  Nicolayson,  the  first  incumbent  of  Christ  Church  ;  the 
Rev.  A.  B.  Alexander,  vicar  of  Shedfield,  Hants,  son  of  Dr. 
Alexander,  the  first  Anglican  Bishop  in  Jerusalem  ;  Mrs. 
W.  Wynne  Willson,  daughter  of  the  Bishop ;  her  husband, 
the  Rev.  W.  Wynne  Willson,  rector  of  Church  Hanborough, 
Oxon,  and  their  two  sons  and  daughters  ;  the  Misses  Ransom, 
granddaughters  of  the  Bishop  ;  the  Rev.  Archdall  Buttemer, 
vicar  of  Godalming,  another  son-in-law ;  the  Rev.  George 
and  Mrs.  Gay  ;  Miss  Henrietta  Long ;  the  Rev.  T.  C.  Gobat, 


504  FORWARD    MOVEMENTS  [1891 

grandson  of  Bishop  Gobat,  the  second  Anglican  Bishop  in 
Jerusalem,  who  consecrated  the  Society's  Church  ;  the  Rev. 
J.  M.  Eppstein,  baptized  and  ordained  by  Bishop  Alexander ; 
the  Rev.  S.  Schor,  and  others  connected  with  Jerusalem. 
The  proceedings  were  appropriately  opened  with  the  hymn, 
"  Glorious  things  of  thee  are  spoken,"  and  the  reading  of  Psalm 
cxxii.  The  office  of  prayer  was  said  by  Mr.  Wynne  Willson, 
followed  by  the  dedication  hymn,  "  Christ  is  our  corner-stone." 
Letters  of  apology  for  inability  to  attend  were  read,  from  the 
President,  Sir  John  Kennaway,  who  wrote,  "  It  is  indeed  a  sub 
ject  for  joy  that  we  can  look  back  on  the  work  and  testimony 
of  Christ  Church  these  fifty  years  "  ;  and  from  the  Treasurer, 
Mr.  John  Deacon,  who,  in  token  of  his  appreciation,  gave  a 
donation  of  £100  to  the  Society.  The  speech  of  Bishop 
Hellmuth  was  truly  delightful,  and  so  was  that  of  Dr.  Dalton, 
with  its  reminiscences,  for  he  was  the  only  survivor  of  the  event 
commemorated.  He  told  how  a  foreigner  could  not  at  that  time 
purchase  land.  But  as  a  woman  was  not  prohibited,  his  own 
mother  became  the  nominal  purchaser  of  the  site  on  Mount  Zion ! 
Mr.  Eppstein  spoke  of  his  baptism  in  an  upper  room,  which 
served  as  the  place  for  worship  until  Christ  Church  was  built. 
Mr.  Alexander  spoke  in  feeling  terms  of  his  father's  life,  conver 
sion,  work,  and  pathetic  death.  Mr.  Gobat  spoke  of  his  grand 
father's  long  work  of  30  years  at  Jerusalem.  After  the  singing 
of  another  suitable  hymn,  "Blessed  city,  heavenly  Salem,"  the 
secretary, the  Rev.  W.Fleming, when  thanking  the  chairman  and 
the  friends  who  had  taken  part  in  the  gathering,  very  truly  said : 

At  the  Office  we  are  very  proud  of  Bishop  Hellmuth,  and  I  think  I  may  say  for 
my  clear  colleague,  Mr.  Gidney,  that  nothing  does  us  more  good  at  No.  16, 
Lincoln's  Inn  Fields  than  Bishop  Hellmuth  dropping  in,  taking  the  armchair, 
and  sitting  half-an-hour  talking  to  us.  We  are  an  Episcopal  society  to  the  back 
bone.  And  when  our  leaders  come  and  say  a  few  words  of  encouiagement  to  us, 
such  visits  are  very  welcome. 

And  then,  before  the  benediction,  there  was  the  following 
kind  final  word  from  the  dear  old  Chairman  : 

Truly,  I  can  say,  my  heart  is  full  of  gratitude  to  God  that  He  has  so  signally 
blessed  this  Society.  I  can  take  a  retrospect  of  the  work— though  I  have  not  been 
what  you  call  an  official,  only  a  Vice-Patron — a  retrospect  of  the  great  work  the 
Society  has  accomplished,  and  I  feel  in  my  inmost  soul  that  God  has  been  the 
source  of  their  strength,  and  the  source  of  their  blessing. 


o 

ID 
h 


ARCHBISHOP    BENSON  505 

By  the  death  of  Archbishop  Benson  on  October  i  ith,  1896,  the 
Society  lost  its  Patron,  and  the  Church  her  most  distinguished 
son.  He  was  greatly  interested  in  all  missionary  matters, 
and  not  the  least  in  Jewish  work,  and  in  this  connexion  his 
primacy  will  ever  be  noteworthy  from  the  fact  that  he  revived, 
as  we  have  seen,  the  Anglican  Bishopric  in  Jerusalem,  which  had 
been  practically  founded  by  the  Society.  He  was  succeeded 
in  the  following  spring  as  Patron  by  Archbishop  Temple. 

The  following  were  added  to  the  Patronage  roll  during 
this  decade.  Bishops  Julius,  of  Christ  Church,  New  Zealand, 
Perowne  of  Worcester,  Davidson  of  Rochester  (now 
Archbishop),  Walsh  of  Mauritius  (now  of  Dover),  in  1891  ; 
Straton  of  Sodor  and  Man  (now  Newcastle),  Bowlby  of  Coventry, 
and  Welland  of  Down,  Connor,  and  Dromore,  in  1892  ;  Gregg, 
Archbishop  of  Armagh,  Bishop  Gwynne  of  Killaloe,  in  1893  ; 
Peacocke  of  Meath  (now  Archbishop  of  Dublin),  Ormsby 
of  Honduras,  Stuart  of  Waiapu,  and  Knox  of  Coventry 
(now  Manchester),  in  1894  ;  Jacob  of  Newcastle  (now  St. 
Albans),  Chadwick  of  Deny,  and  Grisdale  of  Ou'Appelle,  in 
1896;  Creighton  of  London,  Browne  of  Bristol,  Eden 
of  WTakefield,  Meade  of  Cork,  Archdall  of  Killaloe,  Shone  of 
Kilmore,  Graves  of  Limerick,  Trefusis  of  Crediton,  Carr  Glyn  of 
Peterborough,  Sir  Lovelace  Stamer  of  Shrewsbury,  Young  of 
Athabasca,  Taylor  Smith  of  Sierra  Leone  (now  Chaplain 
General  to  the  Forces),  Archbishop  Lewis  of  Ontario,  Bishop 
Wilkinson  of  Northern  and  Central  Europe,  Tucker  of  Eastern 
Equatorial  Africa,  Hodges  of  Travancore  and  Cochin,  Oluwole 
of  Western  Equatorial  Africa,  Bishop  Ingham  (now  C.M.S. 
Secretary),  Stack  of  Clogher,  Elliott  of  Kilmore,  and  Keene  of 
Meath,  in  1897  ;  Percival  of  Hereford,  Winnington-Ingram  of 
Stepney  (now  London),  Turner  of  Islington  ;  Knox  of 
Coventry;  Cramer  Roberts  of  Manchester  (Assistant),  Crozier 
of  Ossory  and  Ferns  (now  Down),  Williams  of  Waiapu, 
Phillips  of  Western  Equatorial  Africa  (Assistant)  and  Wilson 
of  Melanesia,  Hoare  of  Victoria,  Hong  Kong,  and  Welldon 
of  Calcutta  (now  Dean  of  Manchester)  in  1898;  and  Pym  of 
Mauritius  (afterward  of  Bombay)  in  1899. 

It     was    a    remarkable    circumstance    that    all    the     five 


506  FORWARD    MOVEMENTS  [1891 

Vice- Presidents  \vere  removed  by  death  during  this  Period. 
Sir  Robert  Fowler,  Bart,  M.P.,  who,  when  Lord  Mayor  of 
London,  spoke  at  the  Annual  Meeting  on  the  Society's  work 
in  Palestine,  died  in  1891.  Sir  Charles  Lowther,  Bart,  died  in 
1894.  He  had  reached  the  patriarchal  age  of  91,  and,  blind 
though  he  was,  his  familiar  figure  was  never  missed  for  many 
years  from  the  platform  on  the  occasion  of  the  Annual 
Meeting.  George  A rbuthnot  died  in  1895  and  W.  N.  West 
in  1897,  to  both  of  whom  further  reference  is  made  on  page 
508.  The  last  of  the  five  Vice-Presidents  to  pass  away,  in  1900, 
was  the  oldest  of  them  all,  Sir  Walter  Rockliffe  Farquhar, 
Bart.,  who  had  been  elected  as  far  back  as  1 840.  The  following 
five  senior  members  of  Committee  were  elected  Vice- 
Presidents  :  Dr.  W.  Ord-Mackenzie  in  1893,  General  George 
Crommelin  Hankin  in  1897;  General  A.  J.  Bruce,  General 
J.  Crofton,  and  Dr.  Robert  Needham  Cust,  in  1898. 

Amongst  the  Trustees  there  was  one  death  in  1897,  that  of 
the  Rev.  John  Haydon  Cardew,  who  had  for  many  years  been 
Treasurer  of  the  Hall-Houghton-Melmerby  Fund.  Dr.  Lionel 
Beale,  who  had  been  Honorary  Physician  to  the  Society  since 
1859,  resigned  in  1893.  He  was  succeeded  in  1897  by  Dr. 
Edward  Clapton,  who  resigned  in  1900,  when  Dr.  T.  Chaplin 
was  appointed  Physician.  Numerous  Honorary  Life  Gover 
nors  were  elected,  the  decade  commencing  with  twelve  and 
ending  with  sixty-two.  A  new  order  of  Honorary  Lady  Life 
Governors  was  instituted  in  1892,  and  numbered  forty-four 
at  the  close  of  the  Period. 

The  Chairmen  of  Committee  during  this  decade  were  W.  N. 
West,  and  General  Bruce,  although,  of  course,  the  President  of 
the  Society  always  takes  the  Chair  when  he  is  present.  There 
were  great  changes  in  the  composition  of  the  Committee,  the 
following  laymen  joining  : — Captain  Cundy,  William  Walter, 
whose  firm  are  the  honorary  stockbrokers  to  the  Society,  T. 
Roberts,  J.  E.  Wakefield,  General  H.  Lewis,  Colonel  J.  Pyne, 
Colonel  W.  Robinson,  C.B.,  T.  H.  Batten,  N.  Buxton  Beyts, 
i.  H.  Gladstone,  J.  K.  D.  Wingfield-Digby,  M.P.,  Colonel  R. 
F.  Lowis,  Captain  H.  X.  Knox,  R.N.,  who  was  re-elected  in  1896 
and  eagerly  welcomed  back,  General  C.  G.  Robinson,  Edward 


1 900]  JAMES     CO  PI  EN  507 

Clapton,  M.D.,  Colonel  C.  S.  Perry,  and  Major  H.  P.  Treeby. 
Amongst  the  clergy  attending  for  the  first  time,  were : 
Bishop  Hellmuth,  Archdeacon  Richardson,  Canon  McCormick, 
Canon  Trotter,  H.  O.  Allbrook,  E.  B.  Birks,  E.  H.  Lewis 
Crosby,  G.  C.  Daw,  E.  Maxwell,  Dr.  O'Brien,  S.  Pike, 
E.  A.  B.  Sanders  and  J.  H.  Scott.  In  the  year  1895-6, 
Bishop  Hellmuth  attended  frequently,  nearly  always  taking 
the  Chair.  It  was  a  great  pleasure  to  have  him  there.  His 
geniality,  unfailing  courtesy,  intimate  knowledge  of  the 
Jewish  question  and  the  Society's  work,  keen  intellect, 
and  business-like  qualities,  combined  to  make  him  an  ideal 
Chairman. 

The  ranks  of  the  Committee  were  greatly  thinned  during 
the  decade,  no  less  than  nineteen  being  removed  by  death. 
R.  Nugent,  who  had  been  elected  only  in  1888,  died  in  1891, 
and  in  the  same  year  the  oldest  member,  the  Rev.  James 
Cohen.  He  had  really  a  double  interest  in  the  Jews,  being 
of  Jewish  descent  and  rector  of  Whitechapel  from  1860 
to  1875.  For  forty-six  years  he  did  good  work  in  Committee, 
his  genial  presence,  sound  judgment,  and  accurate  and  expert 
knowledge  on  Jewish  matters  being  greatly  valued.  He  had 
become  through  this  length  of  years  the  Nestor  of  the  gather 
ing.  He  also  frequently  preached  and  spoke  for  the  Society 
in  town,  and  in  the  provinces  ;  he  used  to  recount  his  deputa- 
tional  experiences  for  the  Society  in  Ireland,  where  he 
penetrated  even  to  the  remotest  parts,  when  travelling  was  not 
so  easy  as  at  present.  In  Wales  he  once  preached  in  English  to 
a  congregation  that  did  not  understand  a  word  he  said,  but  he 
asked  the  clerk  to  give  the  people  the  purport  in  their  vernac 
ular.  The  day  was  long  remembered  as  "the  English  Sunday." 

Admiral  Rodd.abluff  old  sailor,  died  in  the  early  part  of  1892. 
He  manifested  great  interest  in  the  Society,  and  regularly  at 
tended  both  the  general  and  sub-Committees.  He  bequeathed 
to  the  library  his  copy  of  the  Survey  of  Western  Palestine ; 
and  his  widow,  who  died  some  years  later,  left  the  Society 
a  legacy  of  £2,000.  The  Rev.  J.  H.  Moran,  formerly  minister  of 
St.  Thomas  Liberty  of  the  Rolls,  Chancery  Lane,  died  in 
1892,  at  the  age  of  83.  He  was  one  of  the  oldest  clerical 


508  FORWARD    MOVEMENTS  [1891 

members,  and  had  identified  himself  with  everything  connected 
with  the  Society.  Colonel  Macdonald-Macdonald,  a  member 
for  22  years,  died  in  1893  ;  General  Maclagan,  brother  to  the 
Archbishop  of  York,  and  John  T.  Marshall,  in  1894  ;  G.  Ar- 
buthnot,  who  had  been  a  member  for  thirty-five  years,  and  a 
Vice- President',  in  1895  ;  and  Martin  Ware,  one  of  the  youngest 
members,  in  1 896.  The  next  year  saw  the  loss  of  three  mem 
bers,  W.  N.  West,  Colonel  John  Pyne,  only  recently  elected, 
and  the  Rev.  J.  B.  Gordon. 

William  Nowell  West  demands  a  special  notice.  He  had 
been  a  leading  member  since  1863,  and  Chairman  since  1885. 
He  was  appointed  Trustee  in  1870,  and  Vice-President  in 
1887.  During  all  these  years  his  residence,  hard  by  Lincoln's 
Inn  Fields,  enabled  him  to  devote  a  large  amount  of  time  to  the 
Society,  and  he  thereby  acquired  an  intimate  knowledge  of  its 
work,  which  was  of  the  greatest  value.  His  zeal  for  the  cause, 
dearer  to  his  heart  than  any  other,  arose  from  his  love  for  and 
study  of  God's  Word,  and  the  influence  of  the  teaching  of 
Bishop  Montagu  Villiers,  a  former  rector  of  St.  George's, 
Bloomsbury,  his  parish  church,  and  also  of  Haldane  Stewart, 
Marsh,  Goodhart,  Fremantle  and  others.  Mr.  West  was  a  man 
of  calm  and  wise  judgment,  and  had  a  very  quiet  and  gentle,  way 
of  conducting  business,  although  he  could  be  very  firm  and 
uncompromising  if  circumstances  required.  He  bequeathed 
to  the  Society  a  legacy  of  £500. 

A  few  months  later,  in  January  1898,  wre  lost  another  pro 
minent  member  of  Committee  by  the  death  of  Inspector-Gen. 
W.  Ord-Mackenzie,  M.D.  Elected  in  1873,  he  was,  during 
Mr.  West's  chairmanship,  regarded  as  the  deputy-chairman, 
and  for  many  years  presided  at  the  sub-Committee  for  the 
London  mission  schools,  in  which  he  took  the  keenest  interest. 
He  was  thoroughly  acquainted  with  the  Society's  history  and 
work,  and  had  personally  inspected  many  of  its  stations.  His 
high  character,  winning  manner,  counsels  of  moderation, 
accurate  knowledge  and  clear  judgment,  rendered  his 
presence  in  Committee  very  helpful  ;  and,  being  most  regular 
in  his  attendance,  he  came  to  be  looked  upon  as  almost  indis 
pensable.  The  year  1899  was  a  disastrous  one  for  the 


JOSEPH    WILLIAM    REYNOLDS  509 

Committee,  who  lost  two  useful  lay  members,  R.  G.  Hobbes  and 
N.  Buxton  Beyts,  and  three  of  their  leading-  clerical  members, 
Prebendary  Reynolds,  A.  I.  McCaul  and  W.  H.  Graham. 
A  few  words  must  be  said  about  each  of  the  three  last  named. 

Joseph  William  Reynolds,  from  1853  to  1859  was  Principal 
of  the  Operative  Jewish  Converts'  Institution,  a  work  in  which 
he  took  a  deep  and  abiding  interest ;  vicar  of  St.  Stephen's, 
Spitalfields,  from  1859  to  1882,  during  which  period  he  twice 
held  for  a  term  of  three  years  the  Limborough  Lectureship 
at  Christ  Church,  Spitalfields.  He  was  then  appointed  rector 
of  St.  Anne  and  St.  Agnes,  with  St.  John  Zachary,  City, 
which  living  he  held  till  his  death.  By  his  able  and  brilliant 
books,  which  gave  him  world-wide  fame,  he  was  known  to  a  far 
larger  circle  of  people  than  those  with  whom  he  was  brought 
into  contact  in  the  faithful  discharge  of  his  ministerial  duties. 
The  Supernatural  in  Nature,  The  Mystery  of  Miracles,  The 
Mystery  of  the  Universe,  The  World  to  Come,  and  The 
Natural  History  of  Immortality,  are  books  of  a  most  highly 
cultured  and  able  man,  with  very  original  ideas,  which  he 
knew  how  to  express  in  the  clearest,  purest,  and  choicest 
language.  It  was  doubtless  as  a  mark  of  recognition  of  these 
works  that  he  received  from  the  Bishop  of  London,  in  1880, 
the  Prebendal  Stall  of  Rugmere  in  St.  Paul's  Cathedral.  Mr. 
Reynolds  was  brought  into  close  contact  with  Jews  for  thirty 
years,  and  took  a  most  active  interest  in  all  the  concerns 
of  the  Society,  regularly  attending  its  Committee  meetings. 
He  occasionally  went  out  as  deputation,  and  in  1885 
gave  the  address  at  the  Annual  Breakfast  in  Exeter 
Hall.  The  Society  published  an  excellent  pamphlet  of  his, 
Reasoning  with  the  Jews,  or  Messianic  Prophecy  in  1891,  and 
sent  a  copy  to  every  clergyman  in  England. 

Alexander  Israel  McCaul,  like  his  father,  the  renowned 
missionary,  before  him,  was  rector  of  St.  Magnus  the  Martyr, 
London  Bridge,  having  been  appointed  in  1863.  He  was  con 
nected  for  forty  years  with  King's  College,  London,  of  which 
he  was  Fellow  and  Lecturer  in  Hebrew  and  Divinity.  He 
inherited  a  deep  love  for  the  Jews,  taking  hearty  interest  in 
the  work  of  the  Society,  and  of  the  Operative  Jewish 


510  FORWARD    MOVEMENTS  [1891 

Converts'  Institution.  For  a  long  time  he  examined,  on 
behalf  of  the  Bishop  of  London,  the  Society's  candidates  for 
baptism,  in  connexion  with  the  London  mission. 

William  Henry  Graham  was  an  Honorary.  Life  Governor 
of  the  Society,  and  vicar,  for  30  years,  of  St.  Paul's,  Upper 
Norwood.  He  was  a  life-long  friend  of  the  cause.  In 
1858  he  was  appointed  an  association  secretary,  which 
position  he  held  till  1861.  He  took  deep  interest  in  the 
proceedings  of  Committee,  which  he  regularly  attended  for 
many  years,  till  declining  health  compelled  him  to  relinquish 
what  was  to  him  an  unfeigned  and  real  pleasure.  His 
sturdy  common  sense,  sound  judgment  and  kindly  heart  made 
his  presence  very  acceptable ;  and  when  no  longer  able  to 
attend  in  person,  he  followed  the  course  of  events  with 
unabated  interest.  His  counsel  was  often  sought  in  times 
of  perplexity,  and  his  advice  was  always  welcome.  "  The  dear 
Society,"  as  he  ever  called  it,  occupied  a  very  warm  corner  of 
his  heart,  and  benefited  to  the  extent  of  £$oo  by  his  will. 

The  last  year  of  the  century  saw  a  further  loss  in  Committee 
by  the  death,  at  the  age  of  81,  of  the  Rev.  Edward  Maxwell, 
for  many  years  rector  of  High  Roding,  Essex.  All  his  life 
he  was  a  staunch  supporter  of  the  Society,  of  which  he  was 
an  Honorary  Life  Governor,  and  during  his  residence  at 
Blackheath,  after  his  retirement,  a  very  regular  attendant  at 
Committee,  of  which  he  was  a  valued  member,  on  account  of 
his  genial  manner,  warm  sympathy,  and  wise  counsel. 

A  distinguished  former  member  of  the  Committee,  the  Earl 
of  Roden,  who  had  been  President  of  the  Operative  Jewish 
Converts'  Institution  since  1880,  died  in  1897. 

We  have  to  chronicle  several  more  deaths  during  our  Period. 
The  inevitable  passing  away  of  time  brings  many  separations, 
and  the  Society  seems  to  have  suffered  more  then  in  this 
way  than  in  any  previous  Period.  Perhaps  it  was  to 
be  expected,  for,  to  return  to  our  simile  of  the  tree,  the  larger 
the  tree,  the  more  leaves  there  are  to  fall.  We  can  mention 
only  the  following  friends  :  the  Rev.  Samuel  Paynter,  of  Stoke 
Hill,  Guildford,  and  Mayfair,  a  most  munificent  donor  ;  Henry 
Caddell,  vicar  of  St.  Peter's,  Colchester,  the  Society's  generous 


igoo]  PREBENDARY    GORDON    CALTHROP  511 

honorary  secretary  there  for  many  years,  who  entertained  its 
deputation — and  he  would  have  a  good  many  of  them  for  each 
anniversary — in  princely  fashion  ;  Uriah  Davies,  vicar  of  St. 
Matthew's,  Canonbury,  always  ready  to  take  part  in  any  of  its 
meetings  ;  Mrs.  McCaul,  the  widow  of  Dr.  McCaul,  who  died 
at  the  advanced  age  of  93,  outliving  her  husband  by  thirty 
years.  All  these  passed  away  in  1893. 

At  the  beginning  of  the  next  year  we  lost  Prebendary 
Gordon  Calthrop,  the  brilliant,  if  somewhat  eccentric,  vicar  of 
St.  Augustine's,  Highbury.  A  steadfast  friend  of  the  Society, 
he  was  interested  in  every  effort  for  the  spiritual  and  temporal 
welfare  of  the  Jews,  being  President  for  many  years  of  the 
Barbican  Mission.  He  had  a  large  number  of  Jews  in  his 
parish,  and  received  grants  for  two  missionary  workers  from 
the  Society,  Mrs.  Guttmann  and  the  Rev.  H.  Goldberg.  Many 
Jews  attended  Mr.  Calthrop's  church,  some  of  whom  became 
Christians  and  received  baptism  at  his  hands.  We  should  like  to 
quote  from  his  excellent  sermons  preached  to  Jews  in  St.  Paul's 
Cathedral,  and  from  others  of  his  numerous  sermons  on  the 
Jewish  subject — they  were  all  good,  able,  and  characteristic  of 
the  man — but  space  forbids.  Many  Hebrew  Christians  testify 
to  his  generosity  and  kindness.  So  liberal  and  generous  was 
he  that  it  is  to  be  feared  he  was  often  imposed  upon.  This 
did  not  hinder  him  from  aiding  and  helping  all  those  who 
sought  his  help.  "  Israel  is  a  burdensome  stone,"  he  often  used 
to  say,  when  talking  over  his  doings  amongst  them,  but  it  was  a 
burden  which  he  cheerfully  bore  in  his  loving  zeal  for  their 
welfare.  The  cause  held  a  warm  place  \n  his  heart  till  the 
very  last,  and  on  his  death-bed  he  composed  a  poem  on 
"Jerusalem,"  founded  on  Isaiah  Ixii.,  and  sent  it  to  the 
Principal  of  the  Operative  Jewish  Converts'  Institution. 

Henry  Hebbert,  our  indefatigable  honorary  secretary  at 
Brighton  ;  and  Canon  Edward  Hoare,  Vicar  of  Holy  Trinity, 
Tunbridge  Wells,  were  further  losses  during  1894.  The  latter 
was  a  "Master  in  Israel,"  and  a  great  prophetical  student.  He 
was  a  life-long  supporter  of  the  Society,  of  which  he  was  elected 
an  Honorary  Life-Governor  in  1886.  He  preached  the 
Annual  Sermon  in  1 860,  in  Marylebone  Parish  Church  ;  spoke 


512 


FORWARD    MOVEMENTS  [1891 


at  the  Annual  Meeting  in  1850,  1858,  1867,  1876  and  1881  ; 
and  gave  the  address  at  the  Annual  Breakfast  in  1870  and 
1884.  He  was  always  willing  to  advocate  the  Society's  claims 
as  a  deputation,  and  had  a  flourishing  branch-association 
connected  with  his  parish,  which  raised,  and  still  raises  under 
his  successor,  a  considerable  sum  of  money  yearly. 

In  the  next  year,  1895,  one  of  the  most  devoted, 
best,  and  hardest  working  friends  whom  the  Society  ever 
had  during  its  long  existence,  was  removed  in  the  person  of 
J.  Montagu  Randall,  the  blind  vicar  of  Bishop's  Langham, 
Norfolk.  For  thirty  years  he  held  the  honorary  secretaryship 
for  the  county  of  Norfolk,  and,  in  addition  to  earnest, 
laborious  and  successful  work  in  his  parish,  he  devoted, 
ungrudgingly,  his  spare  time  to  advocate  the  claims  of  the 
Society,  which  he  loved  so  well,  and  for  which  he  shewed  his 
love  in  a  most  hearty,  practical,  and  thorough  manner.  It 
was  with  great  regret  that  he  retired,  only  three  months  before 
his  death,  from  this  work  for  "  our  beloved  Society,"  as  he 
called  it ;  a  regret  shared  by  the  Committee  and  also  by 
those  numerous  friends  and  supporters  in  whose  houses  he  was 
very  welcome  as  his  yearly  visits  came  round.  He  left  his 
mark  on  the  Norfolk  district,  having  been  instrumental  in 
creating  and  sustaining  a  well-felt  interest  in  the  Society's 
missions.  He  was  made  an  Honorary  Life  Governor  in  1866. 
The  Society  needs  more  men  like  Mr.  Randall,  as  Honorary 
District  Secretaries,  who  would  be  willing  to  help  it  by 
preaching  sermons  and  attending  meetings  in  their'  county  and 
neighbourhood.  What  can  be  done  in  this  way,  may  be 
gathered  from  the  following  letter  from  Mr.  Randall  *  : 

I  am  in  my  seventy-third  year,  and  am  almost  totally  blind,  and  a  little  deaf ; 
and  I  think  after  thirty  years'  work  it  is  time  for  me  to  retire,  and  to  leave  the 
work  in  younger  and  abler  hands.  This  year  I  have  visited  more  than  forty 
parishes.  I  cannot  accurately  tell,  as  I  have  not  the  material  by  me — but  I  think 
I  have  been  permitted  and  enabled  to  collect  for  our  Society,  in  the  last  thirty 
years,  more  than  two  thousand  pounds.  With  scarcely  an  exception  I  have  met 
with  nothing  but  kindness.  I  have  made  many  dear  and  valued  friends,  have 
never  lost  the  train,  and  have  only  had  one  slight  accident,  when  I  was  pitched  out 
of  a  cart  into  a  muddy  lane,  one  January  night,  between  Ipswich  and  Clopton.  I 

*  The  author  of  this  History  first  heard  of  the  Society  from  his  lips. 


DEAN    FREMANTLE  513 

deeply  feel  that  my  obligation  to  the  Society  is  much  greater  than  ever  theirs  can 
be,  for  I  have  experienced  personally  and  in  my  ministry  the  blessing  promised  to 
those  who  seek  the  welfare  of  Zion. 

Dean  Fremantle  of  Ripon,  and  Dean  Payne  Smith  of 
Canterbury  also  passed  away  in  1 895.  The  death  of  the  former 
severed  a  link  with  the  far  off  past,  for  he  was  one  of  the 
Society's  very  oldest  and  truest  friends,  "  of  the  same  age,"  as 
he  often  said,  having  been  born  in  1809.  He  was  first 
influenced  by  the  sermon  preached  by  Francis  Goode,  in  the 
Society's  church,  in  1835.  In  1867  Fremantle  thus  wrote 
about  his  debt  of  gratitude  to  the  Society  : 

The  influence  which  it  has  exercised  upon  my  spirit,  my  Scriptural  study,  and 

my  ministry  during  the  last  thirty  years  cannot  be  expressed  in  words There 

can  be  no  question  as  to  the  share  which  the  Society  has  had,  by  God's  blessing, 
in  raising  the  standard  of  Scriptural  study  and  missionary  zeal  in  the  Church.* 

Speaking  at  the  Annual  Meeting  in  1875  he  mentioned 
some  early  reminiscences  of  the  general  coldness  exhibited  to 
the  cause : 

I  recollect  the  late  Sir  Thomas  Baring,  at  a  time  when  we  were  looked  down 
upon  with  disfavour  by  ecclesiastics,  saying,  that  he  could  only  compare  the 
progress  of  this  Society  to  what  takes  place  in  Kent  when  the  hop  sacks  are  filled  ; 
they  used  to  put  the  sack  on  the  floor  and  a  man  in  the  sack,  shovelling  the  hops 
on  his  head  ;  treading  them  down,  he  by  degrees  rose  to  the  top,  and  the  hops 
were  thus  firmly  pressed.  That  may  be  taken  as  an  illustration  of  the  steady  and 
firm  growth  of  this  Society. 

At  the  Annual  Meeting  in  1 890,  the  last  of  twenty-three 
occasions  (which  constitute  a  record)  at  which  he  had  spoken 
at  the  Anniversary,  the  Dean  said  : 

I  am  getting  to  be  an  old  man  in  this  cause,  my  interest  has  not  begun  to  abate  ; 
I  am  as  full  of  love  and  of  earnest  zeal  for  this  great  work  as  I  ever  was,  and 
perhaps  more  so,  because  I  see  in  the  Jews  at  this  time"  around  me  manifest  tokens 
of  God's  blessing. 

His  fine  and  handsome  presence  was  hardly  ever  missing 
from  the  annual  gatherings  in  Exeter  Hall.  He  was  there  the 
year  before  he  died,  and  gave  the  blessing.  He  had  also 
pleaded  on  behalf  of  the  Society  in  many  other  places. 
Very  conspicuous  amongst  departed  friends  shines  the  name 
of  the  good  old  Dean  of  Ripon. 

Two  munificent  donors,  E.  P.  Parry,  honorary  treasurer  for 
Southport,  and  G.  C.  Courthope,  of  Whiligh,  in  Sussex,  passed 

* Jewish  Intelligence,    1867,   p.    177. 
L  L 


514  FORWARD    MOVEMENTS  [1891 

away  the  same  year.  Dr.  E.  P.  Hodgins,  vicar  of  St.  Stephen's, 
Liverpool,  our  honorary .  secretary  and  oldest  supporter  there, 
died  in  1896,  and  also  Miss  Jane  Cox,  an  enthusiastic  collector  at 
Derby.  Edward  Gotto,  our  treasurer  at  Hampstead,  followed 
in  the  next  year.  Dr.  Billing,  Suffragan  Bishop  of  Bedford, 
for  many  years  rector  of  the  Jewish  parish  of  Spitalfields,  a 
fellow  helper  with  the  Society  in  every  way,  and  a  frequent 
deputation,  died  in  1898  ;  also  Mrs.  Robert  Phelps,  a  munifi 
cent  donor.  Bishop  John  Charles  Ryle,  who  survived  his 
retirement  from  the  See  of  Liverpool  a  very  few  months,  died 
in  1900.  He  was  a  staunch  friend  all  his  life,  a  speaker  at 
five  Annual  Meetings,  a  preacher  of  two  Annual  Sermons, 
and  an  advocate  on  many  other  occasions.  His  tract,  Israel 
Scattered  and  Gathered,  translated  into  German,  has  proved 
very  useful  in  missionary  work. 

A  distinguished  Hebrew  Christian  passed  away  in  1891  in 
the  person  of  Adolph  Saphir,  minister  of  the  Presbyterian 
Church,  arid  a  well-known  Biblical  expositor.  The  death, 
in  1898,  of  George  Miiller  of  Bristol,  at  the  patriarchal 
age  of  92,  re-opened  a  very  old  page  in  the  history  of  the 
Society,  in  whose  service  he  was  for  a  short  time,  as  far 
back  as  1829,  but  he  gave  up  the  work  owing  to  temporary 
failure  of  health.  Joseph  Rabinovitz,  Jewish  reformer  and 
preacher,  died  in  1899.  His  work  is  noticed  in  the  Continental 
section  of  this  decade. 

The  death  of  the  Rev.  S.  T.  Stone,  rector  of  All  Hallows',  Lon 
don  Wall,  on  November  I9th,  1900,  removed  a  lover  of  the  Jews 
and  the  author  of  the  most  beautiful  and  inspiring  Jewish  mis 
sionary  hymn  ever  written,  "Unchanging  God,  hear  from 
eternal  Heav'n,"  which  he  kindly  permitted  us  to  add  to  our 
hymn  sheet.  Many  causes  have  sung  their  way  into  popularity. 
Sankey's  hymn,  "Jesus  of  Nazareth  passeth  by,"  led 
to  the  phenomenal  success  of  Moody's  first  evangelistic  tour 
in  England  in  1875.  In  the  same  manner  Alexander's  "Glory 
Song"  made  it  easy  for  Dr.  Torrey  to  gain  the  ear  of 
thousands.  The  Jewish  missionary  cause  has  had  no  such 
inspiring  and  powerful  aid.  The  hymns  at  its  disposal  have 
been  meagre  and  doggerel  indeed.  One  only,  Lyte's,  "  Oh  that 


igoo]  MISSIONARY    HYMNS    FOR   JEWS  515 

the  Lord's  salvation"  (1834),  deserves  special  commendation, 
though  we  may  mention  Shrubsole's  "  Arm  of  the  Lord,  awake, 
awake"  (1795),  and  Cotterill's  "Great  God  of  Abraham,  hear 
our  prayer  "(1819).  Sometimes  friends,  pitying  the  barrenness 
of  the  land,  have  sent  us  their  contributions,  but  alas !  whilst 
a  few  have  merited  a  fleeting  place  in  the  pages  of  the 
magazine,  the  many  have  found  a  quiet  resting  place  in  the 
editor's  locker.  Hymn-writers  are  born,  not  made.  Perhaps 
the  present  century  may  produce  a  few  really  good  hymns 
suitable  for  Missions  to  the  Jews. 

Many  missionaries  of  the  Society  passed  away  during  this 
decade,  and  their  deaths  are  recorded  under  their  respective 
stations.  Of  the  veteran  missionaries  no  longer  in  active  service, 
the  Rev.  David  Albert  Hefter  died  in  1896  at  the  age 
of  77  years.  .  He  entered  the  Society's  service,  and  was  attached 
to  the  Jerusalem  Mission,  being  ordained  by  Bishop  Gobat. 
He  was  stationed  at  Pesth  in  1862,  Memel  in  1864,  Posen  in 
1869,  and  Frankfort  in  1872,  where  he  remained  till  1887, 
when  failing  health  compelled  him  to  retire,  after  a  laborious 
and  active  ministry  amongst  his  brethren.  In  1896  also 
died  the  Rev.  Emmanuel  Mendel  Tartakover,  another  Galician 
Jew.  Baptized  in  1838,  he  entered  the  Hebrew  Missionary 
College  in  1840,  having  previously  been  an  inmate  of 
the  Operative  Jewish  Converts'  Institution.  He  was 
ordained  in  Jerusalem,  and  laboured  principally  at  Konigsberg 
and  Danzig,  retiring  from  active  service  thirty-four  years 
previously,  in  1862. 

David  Daniel,  who  was  born  of  Jewish  parents  and  appointed 
missionary  at  Safed  as  far  back  as  1849,  died  at  Wadhurst, 
Sussex,  in  1897.  Owing  to  ill-health  he  was  transferred  to 
Jerusalem  in  1852,  but  was  compelled  to  quit  the  East  in  1853 
through  the  same  cause,  and  was  for  a  year  attached  to  the 
Frankfort  mission.  He  had  lived  in  retirement  for  nearly  50 
years.  Henry  Christian  Reichardt,  nephew  of  the  elder 
Reichardt,  and  since  1848  a  missionary  in  London,  Jerusalem, 
Cairo,  Corfu,  Ancona,  Alexandria,  Damascus  and  Tunis, 
retired  in  1888.  A  pupil  of  McCaul,  he  acquired  an  accurate 
knowledge  of  Hebrew  and  Rabbinic,  and  accumulated  a 

L  L  2 


516  FORWARD    MOVEMENTS  [1891 

large  library  of  ancient  editions  of  Jewish  books.  He  was, 
perhaps,  more  of  a  scholar  than  a  missionary.  The  year  1 898 
saw  the  removal  of  two  other  former  missionaries  ;  the  Rev. 
David  Jacoby  Hirsch  (a  convert  of  Dr.  Marsh,  baptized  in  1845 
by  Dr.  Baylee,  of  Birkenhead)  who  served  the  Society  in 
Liverpool  for  twenty  years  (1852-74) ;  and  the  Rev.  William 
Bailey,  rector  of  Colney  Heath.  The  latter  was  educated  in 
the  Society's  College  under  Cartwright,  for  whom  he  ever 
entertained  the  most  profound  esteem,  and  ordained  by  Bishop 
Gobat  at  Jerusalem,  where  he  was  in  charge  of  the  Society's 
boys'  school  from  1857  to  1875,  being  with  his  wife,  real 
foster-parents  to  the  lads.  During  the  remainder  of  his 
life  spent  in  England  Mr.  Bailey  was  ever  ready,  at  any 
personal  inconvenience  or  self-sacrifice,  to  advocate  the  claims 
of  the  Society,  and  to  recount  his  experiences  in  the  Holy 
Land. 

On   May  28th,    1892,  the    Rev.  C.  J.  Goodhart,  Honorary 
Secretary,  passed   away  at  the  advanced   age   of  88,   after  a 
connexion,  unofficial  and  official,  with  the  Society  of  fifty-three 
years.     He   spoke    at   the    3Oth    Anniversary    in     1839    and 
again    in     1841,    and    had   as    his    fellow    speakers,    Edward 
Bickersteth,  Dr.  Marsh,  T.  S.  Grimshawe,  Sir  George   Rose, 
Longley  Bishop  of  Ripon,  Lord    Ashley,   Haldane    Stewart, 
and  Fremantle.    Goodhart  spoke  again  in  1848  and  1872.    He 
preached   the  Annual  Sermon  in  1853  and  again  in  1869,  and 
took  part  in  the  Anniversary  of  1887  ;  nearly  fifty  years  after 
his    first    appearance !     We    have    already    spoken    of    Mr. 
Goodhart,   both    at    the  time    of    his    appointment    and    of 
his  resignation  of  the  post  of  secretary,  which   he  held   from 
1853  to   1858:    and  would  now  add  that  he  brought  to  the 
work  an    ardent    zeal    for    the    cause,    a    rare    and    extensive 
knowledge  of  the  subject,  a  wonderful   business  aptitude,  and 
a  burning  eloquence  in  pulpit   and   on    platform.       He    was 
an  acknowledged  and  unrivalled  master  in  the  interpretation 
of   prophecy,    and    intensely   practical   withal.      For  twenty- 
three  years,  as  honorary  secretary,  he  gave  the  Society  the 
benefit  of  his   wise  counsel  and  ripe   experience,  though   he 
was  unable  to  take  a  very  active  interest  in  its  affairs,  owing  to 


1 900]  WILLIAM    FLEMING  517 

increasing  years.  Ordained  in  the  year  1827,  his  was  indeed 
a  long  and  useful  life ;  and  he  passed  away  "  as  a  shock  of 
corn  cometh  in  in  his  season." 

Toward  the  end  of  this  decade  the  Society  suffered  a 
further  grievous  loss  by  the  death,  on  May  2Oth,  1900,  at  the  age 
of  71  years,  of  the  Secretary,  the  Rev.  William  Fleming,  who  had 
occupied  the  position  since  1881.  Brought  up  for  the  Army, 
in  which  he  served  from  1845  to  l%54>  he  was  ordained  in 
1857,  and  at  the  time  of  his  death  had  been  incumbent  of 
Christ  Church,  Chislehurst,  for  twenty-eight  years.  He 
was  a  staunch  Evangelical  and  Protestant  of  the  old  school. 
He  had  no  parish,  and  when  he  was  offered  the  Secretaryship 
of  the  Society,  and  invited  to  give  four  days  a  week  to  it,  he 
readily  complied.  The  humble  and  beautiful  spirit  in  which  he 
entered  upon  this  additional  work  may  be  inferred  from  the 
following  words  written  many  years  after  to  his  colleagues  : — 
"  I  have  always  striven,  since  the  time  God  called  me  so 
unexpectedly  to  the  office,  to  be  chief  not  over  you,  but  amongst 
you.  I  learnt  before  I  was  eighteen  that  if  you  wished  to  com 
mand  men  you  must  trust  them  to  do  their  duty  themselves  ; 
and  set  them  the  example  by  doing  your  own."  Those  who 
served  under  him  fully  endorse  every  word  of  this  manly 
utterance.  It  is  a  mirror  of  the  man  himself,  and  explains 
why  all  loved  and  honoured  and  esteemed  him.  Honest, 
upright,  brave  and  true,  he  was  of  sterling  metal,  and  as 
Bishop  Ryle  once  said  of  him,  when  introducing  him  to  a 
meeting  at  which  he  was  to  speak  on  behalf  of  the  Society, 
"  He  is  sixteen  ounces  to  the  pound."  So  he  was. 
Those  blunt,  bluff  words  hit  him  off  exactly.  He  was  a 
man,  every  inch  of  his  handsome  and  dignified  presence.  He 
was  a  man,  moreover,  of  deep  and  unaffected  piety,  and  one 
who  walked  closely  with  his  God.  Holiness  and  humility 
were  conspicuous  in  all  he  said  or  did,  although  he  never 
paraded  either  to  the  common  gaze.  Words  were  of  no 
account  with  him  without  deeds.  He  had  seen  too  much 
of  life  to  be  taken  in  by  any  mere  profession  of  religion.  He 
had  an  honest  dread  of  anything  that  savoured  of  religious 
affectation  or  cant,  and  a  distrust  of  morbid  sentimentalism. 


518  FORWARD    MOVEMENTS  [1891 

The    fruits  of  the    Spirit  dwelt   in  him,  and  amongst    them 
long-suffering  and  gentleness  were  conspicuous. 

Mr.  Fleming  was  succeeded  in  1900,  in  his  office  of  Secretary 
of  the  Society,  by  the  author  of  this  History,  who  had  served 
under  him  for  nineteen  years  as  assistant  secretary.  At  the 
same  time,  the  Rev.  C.  H.  Banning  was  elected  Honorary 
Secretary,  a  position  vacant  since  1892.  In  November  of  the 
same  year  the  Rev.  F.  L.  Denman  also  was  appointed  Secretary, 
the  Committee,  after  long  deliberation, deciding  that  the  growing 
demands  of  the  Society  called  for  a  return  to  the  old  plan  of 
having  two  full  secretaries,  instead  of  a  secretary  and  an 
assistant  secretary. 

The  following  \vere  appointed  Association  Secretaries  during 
this  decade : — the  Revs.  Dr.  C.  Rumfitt  (midland  district, 
1891  — 1907),  now  incumbent  of  Ram's  Episcopal  Chapel, 
Homerton  ;  H.  H.  Ashley  Nash  (south-western  and  eastern 
districts,  1891  to  the  present  time)  ;  S.  Schor  (north-western 
district,  1892 — 1903);  and  C.  H.  Titterton  (northern  district, 
1890 — i).  The  Rev.  James  Adamson  Bell,  metropolitan 
secretary,  died  on  May  28th,  1891,  after  six  years'  work.  He 
was,  perhaps,  the  most  able  deputation  and  brilliant  speaker 
the  Society  had  had  for  many  years,  and  commended  the  cause 
wherever  he  went.  He  had  previously  been  rector  of  Banagher 
in  Ireland,  where  likewise  he  had  done  good  service  by  his 
advocacy.  In  1892  two  former  association  secretaries  were 
taken  to  their  rest  :  Prebendary  Bassett,  and  A.  Gault. 

The  Rev.  James  J.  Hill  was  appointed  organizing  secretary 
for  Canada  in  1892,  in  succession  to  the  Rev.  T.  S.  Ellerby, 
who  died  in  that  year.  On  the  death  of  Mr.  Hill  in  1897,  Dr. 
J.  W.  Beaumont  was  appointed,  and,  in  1899,  he  was  succeeded 
by  the  present  secretary,  the  Rev.  A.  F.  Burt. 

In  Ireland,  the  Rev.  Ralph  W.  Harden,  who  had  held  the 
post  of  clerical  secretary  to  the  Irish  Auxiliary  for  twenty 
years,  resigned  in  1895,  on  his  appointment  to  St.  John's, 
Monkstown,  Dublin.  He  was  succeeded  by  the  Rev. 
E.  H.  Lewis  Crosby,  curate  to  Dr.  Neligan,  who  had 
been  one  of  Mr.  Harden's  predecessors  in  the  Irish  Secretary 
ship. 


igoo]  DR.     HERZL    AND    ZIONISM  519 

The  office  staff  underwent  considerable  modification  in  this 
Period.  Mr.  W.  A.  Seaton,  publications' clerk,  retired  in  1895, 
after  a  lengthened  service  of  forty-four  years  spent  in  the 
publishing  and  issue  department.  He  was  succeeded  by 
Mr.  R.  Calder. 

In  1898  Mr.  Benjamin  Bradley  resigned  the  post  of  Ac 
countant,  which  he  had  held  for  twenty-nine  years,  having 
served  the  Society  altogether  forty-nine  years.  His  masterly 
grasp  of  figures,  and  of  all  financial  matters,  his  unwearied 
patience,  the  thoroughness  of  his  work,  and  his  absolute  devo 
tion  to  it,  greatly  impressed  all  associated  with  him.  We 
much  regret  that  he  has  not  enjoyed  good  health  during  the 
evening  of  his  life.  He  was  succeeded  by  Mr.  J.  Colin  Palmer. 

Mr.  P.  R.  Overtoil,  who  had  held  the  position  of  chief  clerk 
for  many  years,  had  to  retire,  to  the  great  regret  of  the  Com 
mittee  and  Secretaries,  in  1899,  from  failing  health.  He  had 
been  in  the  service  of  the  Society  for  forty  years  and,  in  the 
confidential  post  which  he  latterly  occupied,  rendered  most 
valuable  service,  from  his  accurate  knowledge  of  the  Society's 
affairs.  He  was  succeeded  by  Mr.  H.  J.  Bentall. 

The  Jewish  world  was  startled  toward  the  close  of  1895 
by  the  issue  of  a  pamphlet,  by  Dr.  Theodor  Herzl,  of  Vienna, 
entitled  A  Jewish  State:  An  Attempt  at  a  Modern  Solution 
of  the  Jewish  Question,  in  which  he  advocated  the  restoration 
of  a  Jewish  State  in  Palestine.  This  he  described  as  "  an 
universal  idea,  as  old  as  the  people,  who  have  never  ceased  to 
cherish  it."  The  idea  at  once  caught  on.  It  seemed  to  offer 
an  escape  from  Anti-Semitism  in  Russia,  ^and  soon  blossomed 
into  the  great  Zionist  movement.  The  first  Congress  to 
advocate  its  aims  was  held  at  Basle  from  August  26th  to 
3  ist,  1897,  and  kindled  wide-spread  enthusiasm.  This  was 
followed  by  a  second  and  third  Congress  at  Basle  in  1898 
and  1899,  and  by  a  fourth  in  London  in  1900. 

The  Dreyfus  case  excited  world-wide  sympathy  with  that 
unfortunate  sufferer  and  victim  of  injustice,  which  was  tardily 
redressed  a  few  years  later. 

The  death  of  Baron  de  Hirsch  in  1896  removed  a  Jewish 
celebrity,  whose  name  loomed  larger  in  the  Jewish  world  of 


520  FORWARD    MOVEMENTS  [1891-1900 

last  century  than  that  of  any  other  man,  except  Sir  Moses 
Montefiore.  It  was  calculated  that  Hirsch  gave  away  ten 
millions  sterling  in  ten  years  to  benefit  his  co-religionists.  He 
was  absorbed  in  emigration  and  colonization  efforts  in  America 
in  their  behalf,  and  was  probably  the  most  princely  benefactor 
their  race  has  ever  known. 

A  word  remains  to  be  added  to  this  already  overgrown 
chapter  about  the  publications  of  the  Society  during  the 
decade.  In  January  1893  the  title  of  the  monthly 
magazine  was  altered  to  Jewish  Missionary  Intelligence, 
the  incorporation  of  the  middle  word  more  accurately  defining 
its  object.  The  same  year  was  marked  by  the  enlargement 
and  more  frequent  issue  of  the  children's  magazine,  also 
under  the  more  definite  name  of  Jewish  Missionary  Advocate, 
as  already  recorded.  In  1894  a  new  magazine  entitled  Jews 
and  Christians,  for  the  higher  class  English  Jews,  was 
commenced,  with  the  Rev.  A.  Lukyn  Williams  as  editor,  and 
Dr.  R.  Sinker,  Librarian  of  Trinity  College,  Cambridge,  as 
consulting  editor.  It  was  an  able  and  interesting  quarterly, 
and  its  cost  was  privately  defrayed.  It  had,  unfortunately, 
only  a  short,  though  useful,  run  of  two  years.  In  1897 
the  S.  P.  C.  K.  published  Mr.  Williams'  Missions  to  Jews,  an 
Historical  Retrospect.  From  1897  to  1900  four  books 
by  the  present  author — Missions  to  Jews,  Sites  and  Scenes  (2 
volumes),  and  At  Home  and  Abroad — were  issued  by  the 
Society,  and  another,  in  1899,  The  Jews  and  their  Evangeliz 
ation,  by  the  Student  Volunteer  Union.  In  1896  a  service  of 
song,  The  Separated  Nation,  was  composed  by  the  Rev.  C.  S. 
Painter,  and  set  to  music  by  Dr.  E.  J.  Bellerby,  of  Margate. 
In  1899  the  Rev.  J.  F.  de  le  Roi,  a  former  missionary  of  the 
Society,  published  a  most  useful  book,  Jewish  Baptisms  in  the 
Nineteenth  Century,  shewing  that  altogether  224,000  Jews  had 
been  baptized  during  that  time. 


CHAPTER  LIII. 

INCREASED   CHURCH   INTEREST   IN    MISSIONS   TO  JEWS. 


Jewish  Missions  to  the  front— Church  Congresses  at  Rhyl,  Norwich  and  London- 
Missionary  Conference  of  the  Anglican  Communion — Pan-Anglican  Conference  at 
Lambeth— Committee  of  Convocation  on"  Missions  to  Israelites  "—Report  and 
Resolutions— Forward  movement  by  the  Society— Letters  to  Prelates  and  Rural 
Deans— The  replies  of  the  Bishops— Islington  Clerical  Meeting— Three  Courses  of 
Sermons— Conference  on  Jewish  Missions. 

MISSIONS    to    Jews    were    remarkably    in    evidence 
during  this  Period  in  the  counsels  of  the  Church  ; 
and    received    more    attention    from    Ecclesiastical 
authorities  than  at  any  previous  time. 

Three  times  during  the  decade  the  paramount  claims  of 
Missions  to  Jews  were  advocated  at  the  Church  Congress. 
At  Rhyl,  in  1891,  by  Bishop  Blyth ;  at  Norwich,  in  1895,  by 
the  Bishop  and  Sir  John  Kennaway ;  and  in  London,  in 
1899,  by  the  latter,  who  said,  during  a  session  devoted  to 
"  The  Church  and  the  Evangelization  of  the  World  "  : 

He  hoped  that  from  that  day's  proceedings  there  would  spring  a  new  desire  for 
missionary  information— a  new  and  increasing  interest  in  missionary  efforts. 
"  Beginning  at  Jerusalem  "  was  the  instruction  given  in  St.  Luke's  Gospel.  There 
was  a  hope,  for  which  St.  Paul  seemed  to  give  authority,  that  the  Jews  in  time 
to  come  would  be  the  foremost  agents  in  the  conversion  ,pf  the  world,  and,  there 
fore,  it  was  the  present  duty  of  the  Church  to  use  her  best  efforts  for  the  evan 
gelization  of  the  Jewish  nation  in  our  generation.  The  London  Society  for 
Promoting  Christianity  amongst  the  Jews  had  for  ninety  years  carried  on  the 
work,  with  small  resources,  in  three  Continents.  It  was  cheap  sarcasm  to  deride 
these  efforts,  to  sneer  at  the  thousands  said  to  be  necessary  to  convert  a  Jew,  but 
it  was  an  assertion,  he  believed,  to  be  capable  of  proof,  that  more  than  200 
Hebrew  Christians  were  in  holy  orders  in  the  Church  of  England,  and  that  the 
Gospel  was  proclaimed  in  more  than  600  pulpits  in  Europe  by  Jewish  lips.  The 
position  of  the  Jew  was  deplorable — without  a  country  and  without  a  home. 
Hated,  despised,  and  outcast,  who  could  wonder  at  the  growth  of  the  Zionist 
movement,  which  sought  to  establish  the  re-creation  of  national  life  in  Palestine  ? 
Three  conferences  had  been  held,  and  .£2,000, ooo  subscribed  for  a  Jewish  National 
Bank — who  should  say  what  might  come  of  it  ? 


522  INCREASED     CHURCH    INTEREST  [1891 

In  1894  a  great  Missionary  Conference  of  the  Anglican 
Communion,  promoted  by  the  Boards  of  Missions  of  Canter 
bury  and  York,  was  held  in  St.  James'  Hall,  London,  from 
May  28th  to  June  ist,  when  the  subject  of  "Judaism" 
was  placed  in  the  very  forefront.  An  able  paper  was  read  by 
Archdeacon  Richardson,  of  Southwark,  followed  by  equally 
able  speeches  by  the  Revs.  A.  Lukyn  Williams  and  C.  H. 
Banning,  and  Bishop  (now  Archbishop)  Nuttall,  of  Jamaica. 

Mr.  Williams,  who  was  at  that  time  superintending  the 
Society's  work  in  London,  spoke  on  the  attitude  of  the  Jews 
toward  Christianity,  basing  his  remarks  on  information 
supplied  him  by  thirty-eight  missionary  friends  in  all  parts 
of  the  world,  to  whom  he  had  previously  addressed  enquiries. 
Consequently,  they  were  extremely  valuable  and  compre 
hensive,  and  led  up  to  the  following  practical  suggestions  on 
the  chief  needs  of  the  present  time  in  Missions  to  Jews  : 

One  is  a  supply  of  spiritually-minded  University  men.  It  is  often  said  that  no 
one  but  a  Jewish  convert  can  be  of  any  use  in  this  work.  The  history  of  Missions 
to  the  Jews  proves  the  contrary.  Callenberg,  Schultz,  McCaul,  Nicolayson, 
Reichardt,  Delitzsch,  for  instance,  had  not  in  their  veins,  so  far  as  they  knew, 
a  single  drop  of  Jewish  blood.  Secondly,  we  must  provide  much  more  missionary 
literature.  I  hope  that  our  new  venture  of  a  quarterly  missionary  magazine, 
Jews  and  Christians,  may  prove  useful  in  calling  this  out.  Thirdly,  we  must 
make  more  use  of  the  language  spoken  by  some  three  or  four  millions  of  the  Jews, 
Jewish  jargon.  Fourthly,  and  perhaps  most  important  of  all,  we  must  learn  not 
to  be  in  a  hurry  to  see  results.  The  London  Jews'  Society  is  probably  far  more 
careful  than  any  other  Society  in  baptizing  enquirers,  but  even  we  sometimes 
allow  ourselves  to  be  over-persuaded  and  to  baptize  too  soon.  God  works  surely, 
but  generally  slowly.  Let  us  follow  Him. 

At  the  Pan-Anglican  Conference  held  at  Lambeth  in  July 
1897  a  discussion  on  "The  duty  of  the  Church  to  the  followers 
of  Judaism,"  was  opened  by  the  Bishop  of  Stepney  (Dr. 
Winnington  Ingram).  This  was  followed  by  an  Encyclical 
Letter  from  the  Archbishop  of  Canterbury  (Dr.  Temple),  in 
which  occurred  the  following  striking  passage  : 

The  Jews  seem  to  deserve  from  us  more  attention  than  they  have  hitherto 
received.  The  difficulties  of  the  work  of  converting  the  Jews  are  very  great,  but 
the  greatest  of  all  difficulties  springs  from  the  indifference  of  Christians  to  the 
duty  of  bringing  them  to  Christ.  They  are  the  Lord's  own  kin,  and  He  com 
manded  that  the  Gospel  should  first  be  preached  to  them.  But  Christians 
generally  are  much  more  interested  in  the  conversion  of  the  Gentiles.  The  con- 


1900]  PAN-ANGLICAN    CONFERENCE     OF    1897  523 

version  of  the  Jews  is  also  much  hindered  by  the  severe  persecutions  to  which 
Jewish  converts  are  often  exposed  from  their  own  people,  and  it  is  sometimes 
necessary  to  see  to  their  protection  if  they  are  persuaded  to  join  u«.  It  seems- 
probable  that  the  English-speaking  people  can  do  more  than  any  others  in  win 
ning  them,  and,  although  Jewish  converts  have  one  advantage  in  their  knowledge 
of  their  own  people,  yet  they  are  put  at  a  great  disadvantage  by  the  extremely 
strong  prejudice  which  the  Jews  entertain  against  those  who  have  left  them  for 
Christ.  It  seems  best  that  both  Jews  and  Gentiles  should  be  employed  in  the 
work. 

Amongst  the  "  Resolutions  formally  adopted  by  the  Con 
ference,"  was  the  following  recommendation  : 

That  a  more  prominent  position  be  assigned  to  the  Evangelization  of  the  Jews- 
in  the  intercessions  and  almsgiving  of  the  Church,  and  that  the  various  Boards  of 
Missions  be  requested  to  take  cognizance  of  this  work  ;  and  particularly  to  see 
that  care  be  taken  for  the  due  training  of  the  missionary  agents  to  be  employed  in 
the  work. 

This  was  a  gratifying  sign  that  the  Church,  as  a  whole, 
was  beginning  to  feel  it  her  duty  to  engage  in  a  work  which 
the  Society  had  been  doing  for  nearly  90  years. 

In  1898  the  special  Committee  of  the  Convocation  of 
Canterbury,  charged  to  consider  the  question  of  "  Missions 
to  Israelites,"  issued  their  Report.  They  had  been 
appointed  on  May  ist,  1896,  in  consequence  of  a  commu 
nication  from  the  Anglican  Bishop  in  Jerusalem  (Dr. 
Blyth),  asking  that  Convocation  might  be  invited  to 
consider  "the  need  there  is  for  a  more  definite  recognition 
than  now  exists  of  the  rightful  position  of  Jewish  Missions." 
The  Committee  consisted  of  the  following  influential  clergy 
men  : — The  Prolocutor  (Dr.  Sumner),  the  Dean  of  Windsor  (Dr 
Eliot),  the  Dean  of  Worcester  (Dr.  Forrest) ;  the  Archdeacons 
of  Birmingham  (Bishop  Knox  of  Coventry),  Lewes  (Mr. 
Sutton),  Leicester  (Bishop  Mitchinson),  London  (Dr.  Sinclair), 
and  Worcester  (Mr.  Walters) ;  Canons  Hamilton  and  Murray; 
and  Mr.  Philips.  The  Bishop  of  Shrewsbury  (Sir  L.  T. 
Stamer,  Bart.),  was  Chairman. 

The  Resolutions  of  this  Committee,  revised  by  the  Lower 
House  of  Convocation,  adopted  and  confirmed  by  the  Upper 
House  were : 

i.  That  Missions  to  Israelites  should  receive  special 
recognition  from  the  Board  of  Missions  of  the  Province  of 


524  INCREASED     CHURCH    INTEREST  [1891 

Canterbury,  which  shall  be  requested  to  entrust  them  to  the 
charge  of  a  sub-Committee  of  that  body. 

2.  That  an  endeavour  should  be  made  to  co-ordinate  the 
several  agencies  which  exist,  so  as  to  prevent  the  overlapping 
of  their   operations,  and  to  save  expenditure  of  effort    and 
money,  which  is  wasteful  and  hurtful. 

3.  That  the  presence  of  so  many  Israelites  in  parishes  of 
the   United    Kingdom   lays   a  grave  responsibility   on   their 
incumbents,    which    calls    for   wider    recognition,     and    more 
sympathetic  action. 

4.  That  on  the  Annual  Day  of  Intercession  for  Missions 
prayer    should    be    expressly    and   earnestly   asked    for   the 
salvation   of  Israel ;    and    that   suitable   collects    should    be 
sanctioned  by  authority  for  use  on  that  day  and  at  other 
times. 

5.  That  their  Lordships  of  the  Upper  House  be  respectfully 
requested   to   consider  the  propriety  of  suggesting  to  their 
clergy  not  to  deprive  Missions  to  Israelites  of  a  share  of  their 
people's  almsgiving. 

6.  That    the    attention    of    Divinity    Professors    of    the 
Universities,  and  of  Principals  of  Theological  and  Missionary 
Colleges,   be  directed  to  the  need  that  exists  of  clergy  .  to 
undertake  the  Jewish  side  of  parochial  work,  and  that  they  be 
requested  to  consider  how  provision  can  best  be  made  for  the 
due  training  of  such  junior  clergy,  and  such  candidates   for 
Holy  Orders  as  have  a  desire  to  be  employed  in  this  work. 

The  Report  carried  weight  both  from  the  names  of  the 
Committee  before  whom  the  Secretaries  of  the  Society  gave 
evidence,  and  from  its  actual  decisions.  In  addition  to 
the  above  Resolutions  we  now  quote  its  words  referring  to  the 
Society,  and  its  conclusion  : 

The  first  organised  effort  was  made  by  the  London  Society  for  Promoting 
Christianity  amongst  the  Jews,  founded  in  1809.  By  its  rules,  its  Patron  is  the 
Archbishop  of  Canterbury  :  its  Vice-Patrons  are  Bishops  of  the  Home  or  Colonial 

Churches This  Society,  whose  first  design,    we  believe,   was   to   care   for 

Israelites  in  London,  has  long  ago  outstripped  this  limit ;  and,  as  far  as  its  means 
and  opportunities  allow,  it  seeks  to  reach  them  wherever  they  are  to  be  found ; 
and  it  has  at  the  present  time  stations  in  Europe,  Asia,  and  Africa.  (Numbers 
then  given).  In  relation  to  the  home  work,  it  is  important  to  note  that  the  Society 
apportions  the  sum  of  £500  a  year  for  grants  to  the  Incumbents  of  six  parishes  in 


igoo]        REPORT    OF    COMMITTEE     OF    CONVOCATION         525 

the  East  of  London,  viz.,  Christ  Church,  Spitalfields  ;  St.  Mary's,  Spital  Square  ; 
St.  Stephen's,  Spitalfields  ;  St.  Mary's,  Whitechapel  ;  Christ  Church,  and  St. 
Benet's,  Stepney. 

Turning  to  the  Jews  outside  our  own  land,  dispersed  over  the  Continent  of 
Europe  and  elsewhere,  with  whom  the  London  Society,  with  Christian  intrepidity, 
seeks  to  deal,  the  difficulty  of  making  any  real  impression  appears  to  us 
overwhelming,  and  the  means  as  yet  employed  in  the  extremest  degree  inadequate. 
In  saying  this  we  would  not  be  understood  to  suggest  even  a  thought  of 
disparagement  of  the  aims  of  the  noble  founders  of  the  Society  or  their  successors, 
who  have  yearned  with  an  intensity  of  desire  approaching  that  of  St.  Paul  for  the 
conversion  of  God's  ancient  people,  wherever  they  are  to  be  found.  The  recent 
removal  to  Christ  Church,  Spitalfields,  of  the  monumental  tablets  formerly  on  the 
walls  of  the  Episcopal  Jews'  Chapel  in  Palestine  Place,  recording  such  names  as 
Lewis  Way,  Alexander  McCaul,  Henry  Aaron  Stern,  Reichardt,  Ewald,  and  many 
more,  is  sufficient  to  rekindle  in  the  hearts  of  their  successors  in  this  holy 
enterprise  the  fire  of  their  love.  But  if  the  field  of  operations  is  to  continue  to 
cover  four  continents,  its  income  and  its  agents  ought  to  be  multiplied  fourfold. 
We  do  not  say  that  this  is  impossible.  It  would  not  be  so  were  the  claim  of  the 
Jews  to  possess  the  hearts  of  the  Christian  Church  recognised  as  fully  as  it  ought  to 
be.  But  until  it  is,  it  seems  to  us  that  the  possibilities  of  the  case  need  to  be 
carefully  considered. 

Having  referred  to  the  work  of  the  "  Parochial  Missions  to 
Jews,"  the  Report  went  on  : 

We  may  take  it  that  the  much  older  '  London  Jews'  Society '  approves  of  this, 
since,  as  has  been  already  noticed,  it  is  making  grants  to  six  parishes  in  the  East 
End  of  London  towards  curates'  stipends.  But  it  needs  to  be  done  in  far  larger 
measure,  and  not  in  London  only,  but  in  all  other  cities  and  towns  where  Jews 
are  congregated  ;  and  for  this  the  conscience  of  the  Church  needs  to  be  aroused  to 
give  towards  Israelitish  work  an  increased  share  in  its  offerings. 

The  Report  ended  with  these  words  : 

The  conclusion,  then,  to  which  we  are  led,  accords  with  the  Bishop's  strongly- 
worded  contention  that  the  Church  of  England,  missionary  as  she  is,  does  not 
place  Jewish  work  in  the  prominence  which  is  due  to  it ;  does  not  aid  it  as  she 
ought  (and  as  she  does  her  Gentile  Missions)  with  her  prayers  and  with  her  alms  ; 
does  not  bring  up  the  cause  of  the  lost  sheej  >f  the  House  of  Israel  as  a  memorial 
before  God  with  such  enthusiasm  as  should  meet  the  present  raising  of  the  veil 
that  is  upon  their  hearts,  and  the  reversal  of  their  long  sentence  of  exile. 

As  a  Church  Society  we  were  most  thankful  for  the  above 
authoritative  pronouncements  and  for  the  due  recognition  of 
the  Society's  past  work.  Advantage  was  taken  of  the  same 
by  the  Committee  to  press  the  claims  of  the  Society 
upon  all  faithful  and  loyal  Churchmen.  A  circular  letter 
was  sent  round  to  all  the  Rural  Deans  in  England  and 
Wales,  asking  them  to  bring  the  matter  before  the  clergy 


526  INCREASED     CHURCH    INTEREST  [1891 

in  their  respective  deaneries.  This  letter  had  previously 
been  forwarded  to  the  Archbishops  and  to  all  the  diocesan 
Bishops  asking  for  their  sympathy  with  the  effort.  From 
many  very  encouraging  replies  were  received  in  1899.  These 
are  given  below  : 

His  Grace  asks  me  to  say  that  he  sympathises  with  the  appeal  that  you  are 
making. — For  the  Archbishop  of  Canterbury  (Dr.  Temple). 

I  need  scarcely  say  that  I  am  deeply  interested  in  your  work  amongst  the  Jews, 
and  that  I  am  constantly  urging  its  importance.  —  The  Bishop  of  London  (Dr. 
Creighton). 

I  gladly  commend  the  circular  of  which  you  have  sent  me  a  copy  to  the 
consideration  of  the  Rural  Deans  of  this  Diocese. — The  Bishop  of  Dtirham  (Dr. 
Westcott). 

I  heartily  approve  of  a  moderate  forward  movement  towards  the  instruction  of 
the  crowd  of  poor  Jews  in  London.  I  intentionally  use  the  word  "instruction" 
instead  of  "  conversion,"  believing  that  that  puts  the  emphasis  in  the  proper  place. 
And  I  say  "  moderate,"  because  I  believe  that  action  of  a  large  type  might  stir 
animosities  of  a  racial  character.  —  The  Bishop  of  Bristol  ( Dr.  Browne). 

I  trust  that  the  issue  of  the  circular  just  received  may  bring  about  a  deeper  and 
more  intelligent  interest  in  your  Missions  to  Jews. —  The  Bishop  of  Carlisle  (Dr. 
Bardsley). 

I  beg  leave  to  acknowledge  the  receipt  of,  and  to  thank  you  for,  the  copy  of  the 
letter  to  the  Rural  Deans  of  England.  I  feel  sure  that  the  weighty  extracts  it 
contains  from  the  Lambeth  Encyclical  and  the  Report  of  the  Committee  of 
Canterbury  Convocation  will  secure  its  due  consideration.  —  The  Bishop  of  Chester 
(Dr.Jayne). 

The  proposed  circulation  in  his  Diocese  has  his  approval. — For  the  Bishop  of 
Hereford  (Dr.  Percival). 

I  entirely  approve  of  the  letter  which  your  Committee  propose  to  send  to  the 
Rural  Deans.  1  am  unable  to  understand  the  ground  on  which  a  Christian  man 
can  abstain  from  all  efforts  to  bring  the  Gospel  to  the  Jewish  people,  and  the 
London  Society  offers  an  organisation  which  has  been  widely  blessed,  and  deserves 
to  receive  large  support.  —  The  Bishop  of  Newcastle  (Dr.  Jacob). 

I  am  desired  by  the  Bishop  of  Rochester  to  say  that he  is  glad  that  your 

Committee  should  write  to  the   Rural  Deans  as  proposed.  —For  the  Bishop  of 
Rochester  (Dr.  Talbot). 

The  Bishop  of  St.   Albans  desires  me  to  say  that he  intends  to  bring  the 

subject  forward  at  his  meeting  of  Rural  Deans  at  the  end  of  the  month.  —  The 
Bishop  of  St.  Albans  (Dr.  Festing). 

I  wish  the  London  Society  for  Promoting  Christianity  amongst  the  Jews  every 
success.—  The  Bishop  of  St.  Davids  (Dr.  Owen). 

I  am  glad  that  your  Society  is  calling  attention  to  the  words  of  the  Lambeth 
Conference  on  Jewish  Missions.  I  was  glad  to  make  the  acquaintance  of  your 
missionaries,  Mr.  Kelk  and  Messrs.  Hanauer  and  Segall  in  my  recent  tours  in 
Palestine  and  Syria,  and  to  see  Dr.  Wheeler's  admirable  hospital  at  Jerusalem.— 
The  Bishop  of  Salisbury  ( Dr.  John  Wordsworth). 


1900]  LETTERS    FROM    BISHOPS  527 

I  am  in  hearty  sympathy  with  the  London  Society  and  trust  that  the  circular 
may  further  the  interest  of  your  work. — The  Bishop  of  Sodor  and  Mail  (Dr. 
Straton). 

The  Bishop  of  Southwell  desires  me  to  say  that  he  fully  endorses  the  opinion 
of  the  Lambeth  Conference  and  of  Convocation. — For  the  Bishop  of  Sotdhwell 
(Dr.  Ridding). 

The  Bishop  of  Wakefield  is  glad  to  hear  that  a  fresh  effort  is  to  be  made  to 
bring  the  claims  of  the  London  Society  for  Promoting  Christianity  amongst  the 
Jews  before  Church  people.  —  The  Bishop  of  Wakefield ( Dr.  Eden). 

We  include  within  this  chapter  certain  other  efforts  by  which 
Missions  to  Jews  were  kept  en  Evidence  during  this  Period. 

At  the  Islington  Clerical  Meeting  in  January  1892  the 
Jewish  subject  had  a  place,  excellent  papers  being  read  by 
the  Revs.  C.  H.  Banning  and  J.  E.  Brenan  on  "  The  present 
condition  of  the  Jews"  ;  and  again  in  1895,  when  high  class 
papers  on  "  The  Evangelization  of  the  Jews  "  were  read  by 
Archdeacon  Perowne  of  Norwich,  and  the  Rev.  A.  Lukyn 
Williams.  The  latter's  illuminating  paper  on  "  Methods," 
embracing  the  experiences  gained  in  London  as  head  of  the 
mission,  was  fruitful  in  its  excellence.  The  Rev.  J.  Seaver  and 
Sir  John  Kennaway  followed,  commending  Jewish  work,  the 
latter  saying  that  there  seemed  a  danger  of  the  Jews  losing 
their  "  rightful  pre-eminence  "  in  missionary  enterprise. 

Courses  of  Special  Sermons  by  well-known  Jewish  advocates 
and  experts  were  preached  in  three  London  churches  about 
this  time ;  in  St.  Paul's,  Onslow  Square,  before  and  during 
Advent  1893  ;  in  Christ  Church,  Highbury,  during  Lent 
1895  ;  and  in  St.  John's,  Paddington,  during  Lent  1896. 
These  were  subsequently  published  under,  the  titles  of  Seven 
Sermons  on  the  Jewish  Question,  St.  Paul's  Reasons,  and 
The  Jewish  Story  respectively.  Combined  they  contain  a 
wealth  of  information  on  the  Jewish  subject.  A  few  years 
later,  in  the  Lent  of  1899,  a  still  more  interesting  course  was 
preached  in  St.  Paul's,  Onslow  Square,  by  Hebrew  Christian 
clergy,  on  "  What  saith  the  Scripture  ?  " 

A  most  useful  two  days'  Conference  on  "  Christian  Missions 
to  Jews  "  was  held  in  Exeter  Hall,  November  23rd  and  24th 
1899.  The  subjects,  treated  by  experts  and  well-known 
friends  of  the  cause,  comprised  : 


528  INCREASED     CHURCH    INTEREST  [1891-1900 

(i)  The  promises  to  Israel  in  the  Old  Testament — (a)  Temporary  or  conditional ; 
(i>)  Irreversible,  (ii)  The  grounds  of  Jewish  opposition  to  Christ— (a)  In  His  life 
time  ;  (/>)  In  our  own  time,  (iii)  The  duty  of  Christians  towards  the  Jews, 
(iv)  The  doctrine  of  Sin  and  Atonement — (a)  In  the  Old  Testament  ;  (3)  Among 
modern  Jews.  The  Messianic  Doctrine — (a)  Its  political  and  social  side  ;  (6)  Its 
spiritual  and  theological  side,  (v)  Methods  of  teaching  the  doctrine  of  the  Holy 
Trinity — (a)  From  the  Old  Testament  view  ;  (b)  From  the  New  Testament  view. 
(vi)  Jews  of  the  present  day — (a)  Statistics,  territorial  disposition  and  sects  ; 
(6)  Recent  movements :  religious,  political,  and  social.  (vii)  Methods  of 
Missionary  work — (a)  Spiritual  and  temporal ;  (b)  How  to  utilize  common 
religious  grounds  between  Christians  and  Jews  ;  (c)  Literature,  (viii)  Results  and 
prospects  of  Missions  to  the  Jews. 

The  papers  and  ensuing  discussions  were  subsequently 
published  under  the  title  of  Conference  on  Missions  to  Jews  in 
London,  1899. 


CHAPTER  LIV. 

RE-ORGANIZATION    OF   THE   HOME    MISSION. 


Appointment  of  the  Rev.  A.  Lukyn  Williams— Three  classes  of  Jews  to  be  reached— 
College— Mission  Hall— Chapel— Labour  Home— Surrender  of  Palestine  Place— Old 
associations  and  record  of  work — Memorial  Tablets  and  Font — Schools  transferred 
to  Streatham  Common— Appointment  of  Dr.  Ellis— Fellow-helpers — Baptisms 
in  London— Hostel  for  Students  at  the  London  College  of  Divinity— Parochial 
grantees  —  Operative  Jewish  Converts'  Institution  —  Death  of  J.  H.  Briihl 
and  Ezekiel  Margoliouth  —  Liverpool  and  Manchester  — Death  of  Lewis  Paul 
Samson  and  Marcus  Wolkenberg— Leeds  and  Newcastle— Death  of  Kroenig  of  H ull— 
Birmingham  Mission  re-organized— New  Mission  Hall— Bristol  Mission  re-opened— 
Eppstein  and  the  Wanderers'  Home — Ireland  Mission  re-organized. 

THIS  Period  saw  some  very  important  developments  in 
the  work  in  London,  where  both  in  1891,  and  again  in 
1895,  radical  changes  took  place.  In  the  former 
year  the  Rev.  A.  Lukyn  Williams,  who  had  had  a  distinguished 
career  at  Cambridge,  was  appointed  head  of  the  mission, 
Principal  of  the  College,  and  chaplain.  It  was  thought  that 
a  triple  arrangement  of  this  kind,  combining  the  superin 
tendence  of  all  the  work  under  one  head,  might  conduce  to  the 
greater  efficiency  of  the  mission.  Mr.  Williams  brought  to 
the  discharge  of  his  onerous  duties  a  freshness  and  zeal,  and 
new  methods  of  work,  which  soon  had  gratifying  results. 

He  commenced  by  recognizing  the  fact  that  the  Jews  of 
London  belong  to  three  classes,  the  wealthy,  the  middle-class 
in  the  East  End  and  elsewhere,  and  the  foreigners,  and  that 
if  all  are  to  be  reached  each  class  must  be  dealt  with  in  a 
different  way.  The  wealthy  can  be  influenced  only  through 
the  press  or  by  the  organizations  of  the  parish  ;  the  second 
class  can  be  visited,  especially  by  non-Jewish  workers ;  and 
the  third,  attracted  to  a  mission  hall.  To  reach  the  first,  a 
new  publication,  Jews  and  Christians,  already  referred  to,  was 
started.  To  reach  the  second,  missionaries  were  sent  into  all 
parts  of  London.  For  the  third  class,  a  hall  for  aggressive 
evangelistic  work  was  secured  at  No.  4,  Goulston  Street,  just 
two  doors  off  the  Whitechapel  High  Street,  with  a  dispensary 

M  M 


530          RE-ORGANIZATION    OF    THE    HOME    MISSION        [1891 

attached  to  it.  For  the  more  pastoral  side  of  the  work,  one 
of  the  houses  in  Palestine  Place  was  set  apart  as  a  mission 
centre,  and  the  "  Lewis  Way "  library,  which  consisted 
principally  of  standard  Jewish  works  published  before  1825, 
moved  into  it.  The  church,  which  of  recent  years  had  been 
less  and  less  attended  by  residents  in  the  neighbourhood, 
became  more  and  more  a  special  chapel  for  the  mission.  The 
Rev.  F.  L.  Denman  (now  Secretary),  was  appointed  assistant 
chaplain,  and  the  Rev.  H.  O.  Allbrook  continued  to  render 
voluntary  aid.  The  College  received  a  large  amount  of  Mr. 
Williams'  attention,  the  Rev.  G.  C.  Daw,  now  Vicar  of  St. 
Mark's,  Dalston,  remaining  as  resident  tutor.  Amongst  the 
students  were  :  A.  L.  W.  Adler,  L.  Zeckhausen,  G.  G.  Priestly, 
and  K.  E.  Khodadad  ;  of  whom  three  are  now  in  the  service 
of  the  Society.  When  the  College  was  closed  and  Palestine 
Place  given  up,  Mr.  Williams  continued  the  education  of  two 
of  the  above,  until  his  resignation. 

In  1894  there  was  opened  through  the  munificence  of  a  friend 
a  Labour  Home  for  the  reception  of  foreign  Jews  and  their  in 
struction  in  cap-making  and  other  industries,  and  in  Christianity. 
The  results  did  not  justify  the  expenditure,  and  it  was  closed 
in  1897.  The  work  in  London  had  thus  been  re-organized, 
but  the  new  regime  was  not  destined  to  have  a  fair  trial,  for,  in 
1895  Palestine  Place  had  to  be  relinquished  as  related  below, 
and,  at  the  same  time,  Mr.  Williams  accepted  the  living  of 
Guilden  Morden,  near  Royston.  The  Committee  were  fortunate 
in  being  able  to  retain  his  valuable  services  for  the  revision  and 
publication  of  the  Society's  missionary  literature,  which 
is  carried  on  by  a  special  publications'  sub-committee. 
A  very  large  number  of  tracts  for  Jews  in  Hebrew,  Yiddish, 
German,  Arabic,  and  Judaeo-Spanish  have  been  published  in 
recent  years. 

In  1895  the  Bethnal  Green  Board  of  Guardians  made  an 
offer  of  .£17,500  for  the  remaining  15  years'  leasehold  of 
Palestine  Place,  which  in  1910,  the  property  having  been 
acquired  in  181 1,  would  have  passed  from  the  Society's  control, 
not  merely  without  any  compensation,  but  with  some  heavy 
charges  for  dilapidations.  The  Committee  had  long  looked 


1900]  SURRENDER     OF    PALESTINE    PLACE  531 

forward  to  that  time  with  grave  anxiety  ;  and  so,  when,  very 
unexpectedly,  the  Bethnal  Green  Board  of  Guardians  negotiated 
for  the  purchase  of  the  freehold,  and  received  the  sanction  of 
the  Local  Government  Board  to  build  their  Parochial  Infirmary 
upon  the  site,  the  Committee,  after  obtaining  the  best  advice 
and  ascertaining  that  the  ultimate  proposal  was  fair,  and  even 
liberal,  felt  they  had  no  option  but  to  close  with  it.  It  was 
plainly  better  to  move  then,  with  £17,500  for  the  acquirement 
of  fresh  quarters  for  the  Society's  institutions,  than  1 5  years  later 
with  nothing  coming  in,  and  even  heavy  outgoings.  The  only 
alternative  left  to  the  Society  was  to  purchase  the  freehold. 
This  would  have  required  many  thousands  of  pounds,  and  it  was 
felt  that  such  expenditure  would  not  have  been  wise,  even  if  it 
had  been  possible.  All  friends,  indeed,  felt  strong  reluctance 
at  parting  with  a  spot  associated  with  the  names  of  Lewis 
Way,  McCaul,  Alexander,  Cartwright,  Ewald,  Stern,  Bruhl, 
and  many  others,  and  regretted  the  closing  of  a  place  of  wor 
ship  where  so  many  fathers  of  the  Church  had  preached  the 
everlasting  Gospel.  It  was  hard  indeed  to  surrender  what  was 
really  the  spiritual  home  of  the  converts  of  the  Society,  the 
scholars  in  the  schools,  the  students  of  the  College,  and  the 
inmates  of  the  "Operative  Jewish  Converts'  Institution."  It  was 
the  converts'  church  in  London.  It  also  served  as  a  mission 
church  ;  for  every  Sunday  afternoon  throughout  the  year,  and 
on  great  Jewish  festivals,  a  special  service  in  Hebrew,  followed 
by  a  sermon  in  German,  was  held  therein.  Of  many  a  son  of 
Abraham  it  may  be  rehearsed,  "  This  man  was  born  there." 
In  fact,  no  fewer  than  1,765  persons  of  the  Jewish  race  were 
baptized  within  its  walls  ;  in  addition  to  the  79  baptisms  that 
had  taken  place  in  various  churches  in  London  before  the 
opening  of  the  church.  But  the  one  consideration  paramount 
at  all  times  in  the  counsels  of  the  Society  must  be  how  best 
the  faith  of  Christ  can  be  promoted  amongst  the  Jews;  and 
several  circumstances  concurred  to  make  it  probable  that  the 
change,  whatever  passing  inconvenience  it  might  cause,  would 
in  the  end  prove  a  positive  advantage  to  missionary  work. 

Speaking  at  the  next  Anniversary,  the   President,  Sir  John 
Kennaway,  said  : 

M  M  2 


532          REORGANIZATION    OF    THE    HOME    MISSION       [1891 

We  have  often  felt  anxious  at  breaking  off  the  great  associations  with  Palestine 
Place.  To  many  it  was  a  sore  and  grievous  blow,  but,  now  it  is  done,  there  is  no 
one  who  will  regret  it,  and  will  not  feel  that,  by  what  we  have  done  in  the  establish 
ment  of  the  mission  hall  in  Goulston  Street,  and  the  Saturday  afternoon  services 
there,  and  by  the  prospect  of  services  in  the  parochial  churches,  which  the  Jews  are 
more  likely  to  attend,  we  have  put  ourselves  in  a  better  position  to  face  the  need, 
not  of  the  past,  but  with  what  we  have  now  more  to  do,  viz.,  the  ever-varying 
needs  of  the  present. 

After  the  church  had  been  closed,  the  memorial  tablets  erected 
therein  to  the  memory  of  the  Rev.  Lewis  Way,  the  Rev.  C.  S. 
Hawtrey,  the  Rev.  J.  B.  Cartwright,  the  Rev.  Dr.  Alexander 
McCaul,  Mr.  G.  T.  King,  the  Rev.  J.  C.  Reichardt,  the  Rev.  Dr. 
F.  C.  Ewald,  Mr.  W.  Wynne  Willson,  the  Rev.  Dr.  H.  A.  Stern, 
and  Miss  Jane  Cook,  were,  by  the  kind  permission  of  the  rector 
and  churchwardens,  transferred  to  the  porch  of  Spitalfields 
Parish  Church,  where  a  commemoration  service  was  held  on 
March  ist  1 898.*  The  old  font,  which  had  stood  in  the  Society's 
church  for  81  years,  and  at  which  so  many  Hebrews  had 
received  Holy  Baptism,  was  also  placed  in  the  same  porch. 

A  new  home  had  to  be  found  for  the  London  mission 
schools,  for  the  education  of  Jewish  children  in  the  faith  of 
our  Lord  Jesus  Christ  has  ever  been  one  of  the  foremost 
objects  of  the  Society,  and  one  of  the  most  encouraging 
features  of  its  work.  Not  only  are  numbers  of  the  rising 
Jewish  generation  brought  into  the  Church,  but  their  parents 
are  likewise,  in  many  instances,  influenced  to  follow  their 
children.  The  value  which  Jewish  parents  attach  to  a  good 
education  for  their  children  is  a  factor  which  greatly  aids 
the  Society  in  this  Christian  and  beneficent  work.  During 
the  75  years  of  their  existence  in  Palestine  Place,  the  schools 
received,  boarded,  and  educated  1253  Jewish  children.  A  new 
site  was  found  on  Streatham  Common,  S.WT. ;  and  the  freehold 
purchased.  The  buildings  thereon  were  then  adapted  to  the 
Society's  needs,  and  formally  opened  on  October  2Oth,  1896, 
by  Lady  Montagu  Pollock,  Prebendary  Webb-Peploe  preach 
ing  the  sermon  in  Immanuel  Church,  which  is  the  place  of 
worship  of  the  school  residents.  In  the  interim,  the  children 
had  been  domiciled  at  Ramsg-ate. 

o 

*  Jewish  Missionary  Intelligence,  April,  1898  (Supplement). 


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1900]  MISSION    WORK    IN    WHITECHAPEL  533 

The  Rev.  O.  J.  Ellis,  D.D.,  who,  for  eighteen  years,  had 
done  the  Society  most  excellent  service  at  Warsaw,  became 
head  of  the  mission  in  1896,  and  remained  in  charge  till 
September  4th  1900,  when  he  returned  to  Warsaw. 

The  mission  hall  in  Whitechapel  was  now  the  only  centre  of 
work.  With  thousands  of  Jews  on  every  hand,  it  was  admirably 
situated  for  this  purpose,  being  in  the  midst  of  the  dense  and 
poor  Jewish  population  of  the  East  End,  chiefly  hailing  from 
Russia,  and  speaking  Yiddish.  The  combination  of  a  medical 
missionary  organization,  with  efforts  of  a  more  direct  spiritual 
character,  has  tended  to  make  the  work  very  effective  and 
telling.  Four  days  in  the  week  are  termed  "  dispensary  days," 
when  the  hall  is  filled  with  Jews.  Proceedings  are  opened  by 
reading  a  portion  of  Holy  Scripture,  with  prayer,  and  an 
address,  after  which  the  patients  see  the  doctor  in  turn. 
Some  idea  of  the  work  done  may  be  formed  from  the  fact  that, 
during  the  years  1892-9,  there  were  as  many  as  59,530  attend 
ances  upon  the  doctor,  Dr.  T.  Chaplin,  and  during  the  same 
eight  years,  30,354  persons  had  their  wounds  dressed.  Dr.  N. 
Benoly  assisted  till  1896.  Every  Saturday  afternoon  there  is 
a  mission  service.  Jews'  and  Jewesses'  Bible  classes,  and 
mothers'  meetings,  are  also  held  regularly. 

Outside  the  hall  the  work  consisted  of  holding  special 
services,  in  German,  Yiddish,  or  English,  in  Spitalfields  and 
Whitechapel ;  visitation  of  Jews,  and  distribution  of  mission 
ary  literature.  The  following  ordained  missionaries,  lay 
missionaries,  colporteurs,  Bible  woman,  and  voluntary  helpers 
worked  in  London  during  this  Period  u  the  Revs.  F.  L. 
Denman,  A.  Bernstein,  and  G.  H.  Handler ;  Messrs.  F.  Spiro, 
N.  Herz,  H.  Silberbusch,  A.  L.  W.  Adler,  L.  Zeckhausen  ; 
Miss  E.  M.  Cotton,  Miss  Schneider,  Miss  C.  E.  Burney 
(Ladies'  Union  missionary)  and  Mrs.  Sales  ;  and  the 
following  honorary  workers,  the  Rev.  C.  Fenn  (formerly 
C.M.S.  Secretary),  Miss  J.  M.  Shepherd  (now  Mrs.  Anderson), 
Miss  M.  E.  Goss  (Ladies'  Union  missionary),  Miss  Hambleton, 
and  Miss  Lewis. 

The  total  number  of  Jews  baptized  in  London  by  the  Society's 
missionaries  from  1809  to  the  end  of  the  century  was  2,022. 


534          RE-ORGANIZATION    OF    THE    HOME    MISSION        [1891 

After  Palestine  Place  had  been  surrendered  a  hostel  for 
students  was  rented  in  North  London,  from  July  8th,  1 896, 
under  the  supervision  of  the  Rev.  S.  T.  Bachert.  The  students 
who  resided  there,  and  attended  The  London  College  of 
Divinity,  St.  John's  Hall,  Highbury,  were  K.  E.  Khodadad, 
I.  Sunlight,  E.  Ealand,  H.  Zimmerman,  and  J.  Kirsch,  of 
whom  all  but  one  have  been  in  the  service  of  the  Society. 
The  hostel  was  closed  in  1899,  and  since  that  time  most  of 
the  Society's  students  have  resided  in  College,  of  which  the 
Rev.  Dr.  Greenup  is  the  Principal. 

Grants  were  made  during  this  decade  to  aid  various  East 
End  incumbents  in  their  Jewish  work.  R.  S.  Spiegel, 
T.  M.  Rosenthal,  the  Rev.  A.  P.  Weinberger,  Miss  Fuge,  and 
Miss  Barrow  were  working  in  Whitechapel ;  the  Rev.  G.  N. 
Walsh,  Dr.  Benoly,  N.  Herz,  the  Revs.  H.  Heathcote  and  J. 
H.  Adeney,  Miss  G.  E.  Bartlett,  B.  S.  Rosenthal,  Miss  Smyth, 
J.  Kirsch,  T.  A.  Gelbart,  the  Revs.  A.  L.  W.  Adler  and  J.  H. 
Scott,  Miss  S.  M.  Bennett,  A.  A.  Brand  and  Miss  Long  in 
Spitalfields  ;  the  Rev.  S.  J.  Deutschberger  (now  Carlton) 
and  E.  Asch  in  Stepney  ;  in  Highbury,  Dr.  Paul  Bendix  and 
Mrs.  Guttmann. 

When  Palestine  Place  was  sold  the  Operative  Jewish  Converts' 
Institution  found  a  permanent  home  for  itself  in  partly  new 
premises  in  Bodney  Road,  Hackney.  There,  under  the  name 
of  "  Palestine  House,"  its  former  usefulness  has  been  more  than 
maintained.  Mr.  J.  K.  D.  Wingfield-Digby,  M.P.,  was  its  beloved 
President  from  1898  to  his  death  on  Christmas  Day,  1904. 

Two  London  missionaries  were  taken  to  their  rest  during 
this  decade.  The  Rev.  John  Henry  Briihl  died  in  1893. 
Born  in  1823,  baptized  in  early  manhood  in  1846,  educated  in 
the  College,  he  was  identified  with  the  Society  practically  all 
his  life,  serving  it  faithfully  at  Bagdad,  Lemberg,  Vienna,  and 
London.  From  1875  to  1887  he  was  Principal  of  the  Operative 
Jewish  Converts'  Institution,  preparing  during  these  twelve 
years  seventy  young  Jews  for  baptism.  He  was  a  brilliant 
Hebrew  scholar,  and  a  successful  missionary.  The  same  may 
be  said  of  Ezekiel  Margoliouth,  father  of  the  present  distin 
guished  Professor  of  Arabic  at  Oxford,  who  died  the  next  year, 


1 900]  WORK    IN    THE    PROVINCES  535 

and  who  came  of  a  very  noted  rabbinical  family  at  Suwalki. 
Born  in  1815,  baptized  in  1848,  he  laboured  as  a  missionary  of 
the  Society  in  London  from  1850  almost  to  the  end  of  his  life. 
In  his  knowledge  of  Hebrew  he  equalled,  if  he  did  not 
excel,  Dr.  Biesenthal,  and  most  of  the  Society's  publications 
in  that  language  were  translated  by  him,  including 
the  Old  Paths.  He  was  one  of  the  nine  scholars  who 
had  from  time  to  time  taken  part  in  the  re-translation  and 
revisions  of  the  Society's  Hebrew  New  Testament,  originally 
issued  in  1817,  the  others  being  d'Allemand,  F.  Fry, 
Dr.  Neumann,  Dr.  McCaul,  Bishop  Alexander,  S.  Hoga, 
Dr.  Biesenthal  and  the  Rev.  J.  C.  Reichardt. 

To  turn  to  the  Provinces.  The  Rev.  M.  Wolkenberg,  who 
was  in  charge  of  the  work  in  the  north  of  England, 
was  transferred  in  1891  from  Birmingham  to  Liverpool, 
which  thus  became  the  head-quarters  of  the  district.  He 
had  the  hearty  loving  assistance  of  Lewis  Paul  Samson,  an 
ardent  and  zealous  English  Christian  Jew,  and  of  younger 
Hebrew  Christian  missionaries,  such  as  Priestly,  Sunlight  and 
Khodadad.  Toward  the  end  of  this  decade  a  medical 
department  greatly  added  to  the  importance  of  the  station. 
Drs.  Macpherson  and  Ackerley  generously  gave  their  services 
at  the  dispensary,  where  hundreds  and  thousands  of  Jews 
heard  the  Gospel  from  the  lips  of  the  Society's  missionaries. 
Christian  ladies  were  not  less  liberal  in  giving  their 
kind  services  in  the  dispensary,  in  mothers'  sewing  classes, 
and  meetings  for  Jewesses,  and  in  the  Sunday  school  for 
children.  Thousands  of  missionary  publications  were  dis 
tributed  amongst  the  Jews  of  Liverpool,  and  put  into  the 
hands  of  Jewish  emigrants  going  to  cross  the  Atlantic.  Other 
towns  in  the  district  were  periodically  visited.  The  mission 
was  very  active  at  Liverpool  under  Wolkenberg  and  his 
assistants,  and  every  expedient  was  resorted  to,  in  the  way  of 
special  sermons,  addresses,  visitation,  and  conversations,  to 
win  the  Jews  to  the  Saviour. 

The  same  may  be  said  of  Manchester,  where  there  had  been 
a  mission  house  for  some  years.  In  1897  a  medical 


536         RE-ORGANIZATION    OF    THE    HOME    MISSION       [1891 

department  was  added  to  it,  to  which  Drs.  Rodger  and  Walsh 
and  Miss  Johnson  kindly  gave  their  valuable  services. 
The  work  was  of  the  same  beneficial  character  as  that  in 
Liverpool,  and  was  conducted  successively  during  this  Period 
by  F.  Spiro,  H.  S.  Waller,  M.  Hacker,  L.  Zeckhausen, 
and  I.  Sunlight,  under  the  supervision  of  Mr.  Wolkenberg, 
who  frequently  preached  sermons  to  Jews  in  Manchester 
Cathedral.  Miss  Doubble  and  Miss  Lees  (honorary)  rendered 
useful  aid  to  the  mission. 

The  Liverpool  mission  was  bereaved  of  its  two  earnest  and 
veteran  workers  in  two  successive  years.  Lewis  Paul  Samson, 
a  Liverpool  Jew  by  birth,  influenced  by  Dr.  McNeile, 
baptized  by  Mr.  Hirsch,  doing  active  service  as  a  colporteur 
for  twenty  years,  died  in  1899.  He  was  a  man  of  one 
book,  and  "  an  Israelite  indeed  in  whom  was  no  guile."  A 
greater  loss  was  to  follow  by  the  death,  in  1900,  of  the  Rev. 
M.  Wolkenberg.  At  his  baptism  by  the  Rev.  W.  Mayer,  the 
Society's  missionary  at  Jassy,  he  took  the  Christian  name  of 
Marcus  instead  of  Mordecai,  and  was  educated  at  Malta 
College,  and  by  the  Rev.  A.  S.  Thelwall,  of  Amsterdam. 
He  entered  the  ranks  of  the  Society  in  1862,  and  served 
in  Roumania  and  England,  as  already  narrated.  He  was  one 
of  the  ablest  missionaries  of  the  second  half  of  the  nineteenth 
century,  and  was  distinguished  for  his  great  intellectual  gifts 
and  sound  classical  and  Hebrew  learning,  as  well  as  for  his 
deep  and  sober  piety.  He  was  succeeded  from  November  ist 
by  the  Rev.  S.  T.  Bachert. 

At  Leeds,  also  under  the  supervision  of  Mr.  Wolken 
berg,  the  resident  missionaries  during  the  Period  were 
N.  Herz,  H.  E.  Heathcote,  A.  P.  Weinberger  and  R.  S.  Spiegel. 
Like  Liverpool  and  Manchester,  Leeds  also  enjoyed  the 
benefit  of  a  medical  mission,  with  a  large  number  of  patients. 
Drs.  Rumboll,  Libbey,  Teale  and  Jameson  most  kindly 
rendered  their  professional  aid  gratuitously ;  whilst  Miss 
Keith,  Miss  Atkinson,  Mrs.  Wilson,  Miss  Laws,  Miss  Wrice, 
Miss  Wright  and  Miss  Ruddock  did  all  they  could  to  streng 
then  the  efficiency  of  the  mission  by  taking  part  in  its  various 
forms  of  activity.  A  service  was  held  for  Jews  every  Saturday, 


1900]  NEWCASTLE,     HULL,     AND    BIRMINGHAM  537 

and  various  classes  for  Jews,  Jewesses,  and  children  throughout 
the  week. 

In  response  to  the  invitation  of  the  Bishop  of  Newcastle 
(Dr.  Jacob)  the  Society  for  three  years  (1897-1899)  made 
a  grant  to  the  Diocesan  Fund  for  Mission  work  amongst  the 
numerous  Jews  in  that  city.  The  local  Committee  selected 
the  Rev.  C.  P.  Sherman,  rector  of  St.  John  Lee,  Hexham, 
and  formerly  missionary  of  the  Society  at  Damascus,  to  be  the 
missioner.  He  devoted  Saturdays  to  direct  evangelistic  work, 
and  as  much  time  as  he  could  spare  from  his  parish  on  other 
days.  He  held  meetings  in  a  mission  house,  kindly  placed 
at  his  disposal  by  the  Rev.  A.  Matthews,  and  visited  the  Jews 
in  their  synagogue,  Beth-Hamidrash,  and  private  houses. 

The  Rev.  J.  C.  S.  Kroenig  continued  his  earnest  work  at 
Hull  almost  throughout  this  decade,  entering  into  rest  on 
August  25th,  1900.  He  was  a  native  of  Prussia,  and  came  of  a 
noble  Polish  family.  He  received  his  University  training  in 
Berlin,  followed  by  the  study  of  medicine  in  France,  and 
by  an  Associateship  at  King's  College,  London,  where  he 
carried  off  many  scholarly  awards.  He  had  previously  studied 
for  the  synagogue,  but  after  his  conversion  took  orders  in  1871. 
After  serving  as  curate  under  Canon  Brooke  at  Holy  Trinity, 
Hull,  he  was  preferred  to  the  vicarage  of  St.  Barnabas 
in  that  town  in  1874.  He  was  an  earnest,  zealous,  and  able 
advocate  of  the  cause,  and  wrote  a  learned  tract  on  the 
Religious  Condition  of  the  Jews,  which  was  the  subject  of  his 
paper  at  the  Church  Congress  at  Derby  in  1882. 

The  increasing  Jewish  population  of  Birmingham  led  the 
Committee,  in  1892,  to  make  it  the  centre  of  a  new  district, 
comprising  the  midland  counties  of  Warwickshire,  Stafford 
shire,  and  Worcestershire,  and  the  Rev.  J.  Lotka  was  placed 
in  charge  of  it.  The  work  greatly  developed,  owing  to  the 
interest  which  local  friends  increasingly  evinced.  The  Jewish 
population  is  about  5,000,  many  of  whom  are  immigrants 
from  Russian  Poland.  For  the  most  part  they  are  very  poor 
and  needy,  and  accorded  Lotka  a  friendly  reception  when  he 
visited  them,  looking  upon  him  as  their  friend.  In  1897  a 
mission  house  was  opened,  the  rector,  the  Rev.  Canon 


538         HE-ORGANIZATION    OF    THE    HOME    MISSION       [1891 

A.  J.  Robinson,  presiding  on  the  occasion  ;  and  the  mission  was 
otherwise  strengthened  by  Miss  K.  Woosnam  joining  it  as 
an  honorary  worker,  and  by  the  engagement,  locally,  of  Miss 
Werfel  as  medical  missionary.  Classes  for  Jews  and  Jewesses 
were  held  during  the  week,  and  a  service  every  Saturday 
afternoon.  In  1898  fifteen  Jews  and  one  Jewess  attended  the 
Bible  classes,  and  might  be  considered  regular  enquirers. 
The  dispensary,  in  which  Miss  Werfel  received  assistance 
from  local  medical  men,  Drs.  Blakeney,  Kirby  and  White, 
and  Mr.  Griffin  (dental),  was  open  on  three  days  in  the  week. 
Special  services  for  Jews  were  held  from  time  to  time  in  one 
or  other  of  the  Birmingham  churches. 

There  had  been  no  resident  missionary  of  the  Society  at 
Bristol  from  1863  to  1894,  when,  in  response  to  representations 
from  friends  in  that  city  urging  upon  the  Committee  the  im 
portance  of  once  again  filling  the  station  with  a  duly  qualified 
missionary,  the  Rev.  J.  M.  Eppstein  was  transferred  from 
London.  He  found  scope  for  his  activity  in  Bristol  itself,  and 
also  in  most  of  the  important  towns  in  the  south  with  a  resident 
Jewish  population,  which  he  visited  from  time  to  time  to  preach 
special  sermons  to  Jews,  or  to  hold  meetings  for  them.  He 
was  assisted  in  Bristol  by  a  colporteur,  and  had  under  his 
supervision  agents  working  at  Swansea  and  Brighton.  Mr. 
Eppstein  baptized  66  Jews  at  Bristol  to  the  end  of  1890. 
G.  G.  Priestly  was  stationed  at  Swansea  in  1898,  and 
Miss  Dora  Barry  at  Brighton  in  1897-8. 

The  Wanderers'  Home,  which  we  have  already  mentioned 
as  having  been  founded  by  Dr.  Ewald  and  carried  on  by  Dr. 
Stern  till  1885,  when  Mr.  Eppstein  took  charge  of  it,  was 
removed  to  Bristol  when  he  went  there.  From  1888  to  the 
end  of  the  century  over  500  Jews  were  admitted,  most  of 
whom  were  baptized. 

A.  P.  Weinberger  was  stationed  as  missionary  in  Dublin 
from  1 890  to  1898,  doing  good  work,  and  at  the  same  time 
taking  his  degree  in  the  University.  His  duties  principally 
consisted  in  visiting  the  Jews  in  their  homes,  distributing 
Bibles,  Testaments,  and  tracts  amongst  them,  and  holding 
instruction  classes  for  those  willing  to  attend.  He  also 


igoo]  IRELAND  539 

periodically  visited  the  Jewish  communities  of  Belfast,  Cork, 
Limerick,  and  Londonderry,  and  occasionally  the  smaller 
bodies  at  Armagh,  Athlone,  Coleraine,  Cookstown,  Drogheda, 
Dundalk,  Edenderry,  Kilkenny,  Lisburn,Mullingar,  Newbridge, 
Portadown,  Portarlington,  Tullamore,  Tullow,  and  Waterford. 
He  found  the  Jews  generally  accessible,  and  willing  to  receive 
him  personally,  but  not  his  message.  In  1892  Miss  Thorpe 
(now  Mrs.  W.  R.  Wade),  and  in  1897  Miss  Alice  Barry  (now 
Mrs.  Weinberger)  were  the  lady  workers.  Cork  was  visited 
once  a  quarter,  and  for  a  short  time,  from  1894  to  1897, 
had  a  resident  missionary  in  the  person  of  Moses  Hacker, 
whose  health  most  unfortunately  completely  gave  way.  In 
1897  the  Church  of  Ireland  Auxiliary  took  over  the  mainten 
ance  of  mission  work  in  Ireland,  under  the  superintendence 
of  the  Rev.  E.  H.  Lewis  Crosby,  with  three  lady  missionaries 
to  assist  him  :  Miss  G.  Carnegie  working  from  1893  among 
the  Jewesses  in  Dublin  and  Belfast ;  Mrs.  Kamin,  a  Russian 
lady,  baptized  in  Dublin  in  1896,  in  Cork  and  the  south  of 
Ireland  since  1898.  Miss  M.  Kamcke,  for  some  time  a 
voluntary  worker  in  Belfast,  was  added  to  the  staff  in  1899. 
Miss  Carnegie  and  Mrs.  Kamin  were  also  trained  nurses. 
J.  B.  W.  Breslau,  one  of  the  Society's  Hebrew  Christian 
missionaries,  was  attached  to  the  Irish  staff  in  1900. 
The  church  of  Old  St.  Kevin's,  in  Dublin,  by  the  consent 
of  the  Archbishop  of  Dublin  and  the  rector  of  the  parish, 
was  specially  appropriated  to  Je\vish  evangelistic  work,  under 
the  charge  of  the  head  of  the  mission. 


CHAPTER  LV. 

AMONG   THE   CONTINENTAL  JEWRIES. 


Holland— Death  of  Julius  Paul  Bloch— Dr.  Ellis  at  Warsaw— Death  of  fellow-helpers 
—Ellis  leaves  Warsaw  for  London— Baptisms— Succeeded  by  Rev.  C.H.  Titterton— 
Summary  of  his  work  and  baptisms— Death  of  Joseph  Rabinovitz,  Jewish  Reformer 
—Vienna  visited- Rosenstrauch's  work  and  death  at  Lemberg— A.  C.  F.  W.  Becker 
succeeds  Professor  Cassel  at  Berlin— Death  of  the  latter— also  of  Dr.  Klee  and 
Hausig— Closing  years  of  Bachert's  work  at  Hamburg— Succeeded  by  D.  H. 
Dolman— Mamlock  at  Paris— Miihlenbruch  at  Bucharest— Death  of  J.  B.  Crighton- 
Qinsburg— Succeeded  by  A.  Q.  S.  Biddulph— His  early  death— Greece  visited. 

WE  must,  from  exigencies  of  space,  make  our  des 
cription  of  Continental  work  as  brief  as  possible. 
In  Holland,  the  Rev.  A.  C.  Adler  continued  his 
important  work  throughout  the  decade.  Both  Amsterdam 
and  Rotterdam  claimed  his  attention ;  at  the  former  he 
had  the  assistance  of  J.  Zalman,  a  Jewish  convert,  who 
carried  on  a  regular  system  of  colportage,  no  less  than  114 
places  having  been  visited  in  one  year  (1898).  Not  only  were 
the  Holy  Scriptures  extensively  sold  and  tracts  distributed  on 
these  journeys,  but  the  Gospel  was  preached  to  Jews,  both 
individually  and  collectively.  Belgium  was  occasionally  in 
cluded  in  these  missionary  tours.  Rotterdam  is  second  in 
importance  to  Amsterdam  as  a  mission  centre,  having  as  many 
as  7,000  resident  Jews.  It  is,  moreover,  the  chief  Dutch  port 
for  the  embarkation  of  Russian  Polish  Jews  on  their  way  from 
their  own  inhospitable  country,  to  a  happier  and  freer  land 
beyond  the  seas.  Julius  Paul  Bloch,  who  had  been  working 
there  since  1844,  retired  in  1899.  Throughout  his  long  career 
he  devoted  himself  to  the  work  "  in  the  love  of  it,"  and  in  the 
ardent  desire  for  the  salvation  of  his  brethren  according  to  the 
flesh.  He  went  into  the  streets  and  lanes  of  the  city  to  compel 
them  to  come  in,  and  found  ready  access  to  hearts  and  homes. 
He  spoke,  to  emigrants  in  lodging  houses,  at  the  docks,  and  on 


1891-1900]  DR.     ELLIS    AT     WARSAW  541 

board  ship.  Hundreds  and  thousands  of  poor  wanderers  heard 
the  Gospel  from  his  lips,  and  received  the  Bible  at  his  hands. 
As  so  often  happens,  he  put  off  his  harness  only  to  die,  for  he 
entered  into  rest  but  four  short  months  afterward,  in  the  84th 
year  of  his  age.  Earnest,  prayerful,  humble,  holy,  zealous,  and 
always  about  his  Master's  business,  he  was  greatly  respected 
and  esteemed  by  all,  for  his  character  and  works'  sake.  He 
was  succeeded  at  Rotterdam  by  Zalman.  The  story  of  the 
fuller  development  of  the  work  belongs  to  our  next  Period. 

Dr.  Ellis  continued  his  labours  at  Warsaw  till  1895,  when  he 
resigned,  and  went  to  Vienna  previous  to  his  call  to  London. 
In  1892  he  had  lost  a  valuable  fellow-helper  in  the  person  of 
A.  E.  Ifland,  who  had  been  in  the  service  of  the  Society  since 
1 854,  first  as  Scripture  reader  and  then  as  assistant  missionary  at 
Warsaw  since  1876;  and  another  in  the  following  year  in  the 
person  of  A.  Blumberg,  who  had  served  the  Society  as  mission- 
assistant  for  thirty  years.  Both  were  Christian  Israelites 
of  the  country.  Miss  Blumberg  succeeded  to  the  charge  of  the 
mission  depot  on  the  death  of  her  father.  Dr.  Ellis  baptized 
346  Jews  during  his  eighteen  years'  residence  in  Warsaw. 
The  baptisms  would,  indeed,  have  been  much  more  numerous, 
had  not  the  mission  been  hedged  about  with  restrictions, 
leading  the  majority  of  enquirers  to  seek  baptism  in 
the  Lutheran  and  Calvinistic  Churches,  which  have  a  much 
higher  status  in  Warsaw  than  the  Anglican  Church.  Dr. 
Ellis  carried  on  a  regular  system  of  visitation,  and  discharged 
the  duties  of  chaplain  to  the  English  residents  of  Warsaw. 
The  Rev.  C.  H.  Titterton,  curate  of  Holy  Trinity,  Richmond, 
Surrey,  formerly  Senior  Hebrew  Prizeman  and  Van  Dunlop 
Scholar  in  Semitic  Languages  at  Edinburgh  University,  was 
appointed  to  succeed  Dr.  Ellis,  and  took  charge  in  April 
1896,  but,  owing  to  considerations  of  health,  he  could  remain 
only  till  July  1898.  He  thus  summed  up  the  character  of  his 
work  and  its  results  : 

On  the  one  hand,  it  consists  of  receiving  in  one's  own  house,  and  speaking 
with  or  teaching,  those  who  call  to  see  the  missionary,  as,  e.g.,  during  one 
year  I  received  over  300  visits  from  Jews.  On  the  other  hand,  it  consists  of 
speaking  to  Jews  in  shops,  gardens,  or  other  places  ;  and,  where  opportunity 
permits,  of  selling  or  giving  tracts,  Bibles,  Testaments,  or  portions  of  Scripture. 


542 


AMONG     THE     CONTINENTAL    JEWRIES  [1891 


Also  if  possible,  meetings  arc  held.  A  book  depCt,  easily  accessible  to  all,  has 
also  proved  a  great  blessing.  During  my  stay  in  Warsaw  I  baptized  some  80  Jews 
and  Jewesses.-more  than  once  a  whole  family  together,  a  most  touching  scene.* 

Joseph  Rabinovitz,  the  well-known  convert,  died  in  1899. 
He  had  been  preaching  the  Gospel  to  his  brethren  in  South 
Russia  since  1883.  A  Chassid  by  birth,  he  was  in  the 
first  instance  influenced  in  favour  of  Christianity  through 
reading  the  New  Testament,  a  copy  of  which  had  been  sent  to 
him  by  Dr.  Ellis,  the  Society's  missionary.  A  visit  to 
Jerusalem  in  1882  decided  his  future,  and,  after  his  return  to 
Kischineff,  where  he  lived,  he  avowed  himself  a  Christian,  and 
was  baptized  on  March  22nd,  1885.  He  commenced  to  preach, 
and  his  followers  were  known  as  "  Israelites  of  the  New 
Covenant."  They  were  guided  by  Twelve  Articles  of  Faith. 
Some  of  the  principles  and  methods  of  the  "  Sons  of  the  New 
Covenant"  might,  perhaps,  be  open  to  objection,  as  they 
appeared  to  be  an  endeavour  to  graft  the  Gospel  upon  Judaism, 
retaining  many  of  its  practices.  Still,  there  could  be  no  doubt 
of  the  Christian  character  of  the  movement. 

Very  little  has  to  be  said  about  the  work  in  Austria 
during  this  decade.  Dr.  Ellis,  after  leaving  Warsaw,  took 
temporary  charge  of  the  Vienna  mission  in  1895-6.  It  then 
remained  vacant  until  our  next  Period.  M.  Rosenstrauch 
continued  his  zealous  work  at  Lemberg,  instructing  each  year 
a  small  band  of  enquirers,  varying  from  three  to  twenty  in 
number,  six  of  whom  were  baptized  at  Lemberg,  and  more 
elsewhere,  in  Germany,  England,  and  America.  The  anti- 
Semitic  agitation,  and  the  Zionist  movement,  had  to  be 
added  to  the  things  which  militated  against  the  progress  of  the 
Gospel  in  this  great  Jewish  city.  Notwithstanding  this, 
Rosenstrauch  spoke  of  the  work  "  advancing  all  along  the  line  " 
in  1898,  of  a  larger  number  of  enquirers  than  in  any  previous 
year,  and  of  a  more  extensive  distribution  of  the  New 
Testament.  He  was  not  permitted  to  carry  on  his  good  work 
much  longer,  for,  in  consequence  of  protracted  illness,  he  passed 
away  in  November  1900,  after  a  most  faithful  service  of  nearly 

*  Jewish  Missionary  Intelligence,  1899,  p.  160. 


1 900]       RETIREMENT    OF   PROFESSOR    PAULUS    CASSEL      543 

a  quarter  of  a  century,  first  in  the  Rhine  Provinces  and  then 
in  his  native  Galicia.  His  Prayer  Book  for  Jewesses  and 
Catechism  for  Jews  have  proved  of  great  help,  especially  in  the 
instruction  of  enquirers. 

On  the  retirement  of  Professor  Paulus  Cassel,  recorded  in 
Chapter  XLV.,  the  Rev.  A.  C.  F.  W.  Becker,  son  of  the  Society's 
former  missionary,  the  Rev.  F.  W.  Becker,  was  appointed  to 
Berlin.  He  made  use  of  churches,  the  Bohemian,  Moravian, 
and  others,  and  mission  halls  placed  at  his  disposal,  for 
sermons  and  addresses  to  Jews,  both  on  ordinary  and  special 
occasions,  such  as  the  Jewish  fasts  and  feasts.  A  fair  number 
of  Jews  attended.  Becker  conversed  with  individual  Jews 
at  the  railway  stations,  in  streets,  parks,  shops,  and  houses,  not 
only  in  Berlin  itself,  but  also  in  its  suburbs,  and  in  other  German 
towns.  The  attendance  of  enquirers  was  small,  but  he  admitted 
eighteen  Jews  into  the  Church.  The  smallness  of  the  number  is 
to  be  accounted  for  by  the  fact  that  most  of  the  converts  were 
baptized  in  the  National  Church,  in  which,  for  example,  there 
were  303  baptisms  in  1891.  In  1896  Becker  was  assisted 
by  the  Rev.  J.  H.  Adeney  for  a  short  time,  and  he  had  also  the 
regular  help  of  a  colporteur  provided  by  the  liberality  of  the 
"  Brandenburg  Society  of  Friends  of  Israel,"  which  Becker 
had  established.  He  circulated  the  Holy  Scriptures,  tracts  and 
other  missionary  publications  in  large  quantities,  and  also 
some  thousands  of  copies  of  his  periodical,  Dibre.  Emeth^  which 
was  formerly  published  at  Breslau.  In  September  1901  the 
Committee,  pursuing  the  policy  of  withdrawal  from  Protestant 
countries,  closed  this  station  and  transferred  Becker  to  Vienna. 

Dr.  Cassel,  whose  great  work  has  already  been  recorded,* 
died  on  December  23rd,  1892,  after  23  years'  strenuous  service. 
He  was  a  most  remarkable  and  distinguished  missionary ;  a 
brilliant  Hebrew  and  Talmudical  scholar,  and  a  most 
voluminous  author.  His  eloquence  and  popularity  as  a 
preacher  and  lecturer  were  renowned  not  merely  in  Berlin 
itself,  but  throughout  all  Germany.  God's  blessing  rested  on 
his  indefatigable  labours  on  behalf  of  the  Jews,  a  very  large 
*  See  pages  347  and  433. 


544  AMONG     THE     CONTINENTAL    JEWRIES  [1891 

number  of  whom  he  was  instrumental  in  bringing  into  the 
Church  of  Christ.  His  ardent  love  for  his  Jewish  brethren  also 
shewed  itself  in  the  valiant  manner  in  which  he  espoused  their 
cause  during  the  anti-Semitic  troubles  in  Germany. 

The  same  year  another  former  Berlin  missionary,  the  Rev. 
Dr.  Klee,  was  taken  to  his  rest ;  and  a  third  in  1895,  the  Rev. 
F.  Hausig,  who  since  his  retirement  had  been  in  the  service 
of  the  Berlin  Missions  to  Jews,  and  the  Berlin  City  Mission. 

Returning  to  Hamburg  we  find  the  Rev.  S.  T.  Bachert 
continuing  his  work  there.  From  1875  to  1896,  when 
he  was  transferred  to  England,  he  had  been  instrumental 
in  leading  as  many  as  sixty-nine  Jews  to  the  baptismal  font. 
He  was  able  to  trace  a  steady  improvement  not  only 
in  the  large  number  of  converts,  but  also  in  the  deep-rooted 
interest  which  the  mission  produced  in  thousands  of  Jews 
who  had  never  heard  the  Gospel  before.  The  mission  church 
had  proved  a  blessing  in  the  highest  and  truest  sense  of  the 
word.  Mr.  Bachert's  last  report  was  : 

At  the  last  Sunday  evening  service  in  the  mission  chapel  we  had  no  less  than 
56  communicants,  the  greater  number  of  whom  represented  some  of  the  results  of 
my  work  amongst  the  Jews.  It  was  a  pleasing  and  gratifying  sight  to  see  such  a 
number  of  true  and  earnest  worshippers.  The  mission  has  now  sent  forth  sixteen 
ministers  of  the  Gospel,  ministers  who  are  lifting  up  the  Cross  to  Jews  and 
Gentiles,  who,  had  it  not  been  for  the  mission  work  at  this  station,  would  still  be 
groping  in  darkness  and  in  hatred  toward  their  true  Messiah.  When  I  look  back 
upon  the  large  numbers  who  have  been  baptized  by  myself,  and  by  others  through 
my  instrumentality,  during  the  last  twenty-two  years,  my  heart  is  rejoiced,  and 
I  cannot  but  praise  and  glorify  my  Master,  that  real  and  substantial  missionary 
work  has  been  effected.* 

The  present  missionary,  the  Rev.  D.  H.  Dolman,  took 
charge  of  the  mission  in  1896,  and  conducted  it  on  the  lines 
laid  down  by  his  predecessor.  Services  were  regularly  held  in 
the  mission  chapel  for  converts,  enquirers  and  Jews.  In  the 
Church  of  Ireland  Auxiliary  "  Home,"  as  many  as  fifty-four 
young  Jews  found  a  shelter  in  1898,  seventy  in  1899,  and 
eighty-two  in  1900.  Twenty-seven  baptisms  took  place  from 
1897  to  1900.  Nor  was  Mr.  Dolman's  energy  confined  to  the 

*  Eighty -eighth  Report  (1896),   p.   65. 


igoo]  WORK    AT    PARIS    AND    BUCHAREST  545 

work  in  this  institution.  He  and  his  assistants  visited  Jewish 
families  in  the  town  and  neighbourhood,  and  distributed  the 
New  Testament  and  tracts  in  large  numbers.  It  was  said 
that  there  was  hardly  a  Jewish  family  in  Hamburg  of  which 
there  was  not  a  Christian  convert  ;  and  although  many  were 
baptized  in  the  National  Church,  the  first  impulse  toward 
Christianity  was,  in  most  cases,  derived  from  the  influence  of 
the  mission.  Miss  E.  Webster,  subsequently  Mrs.  Adeney  of 
Bucharest,  whose  salary  was  found  by  the  Church  of  Ireland 
Auxiliary,  rendered  valuable  assistance  amongst  Jewesses 
and  children. 

L.  C.  Mamlock  continued  his  excellent  work  in  Paris 
throughout  the  decade  on  the  same  lines  as  those  narrated  in 
Chapter  XLV.  In  1896  a  more  conveniently  situated  and 
larger  mission  hall  was  opened  in  the  Rue  du  Roi  de  Sicile, 
near  the  Bastille,  for  the  work  had  grown  beyond  the 
capacity  of  the  old  premises.  Mamlock's  addresses  attracted 
a  large  number  of  Jews ;  and  he  received  regular  aid  from 
L.  Padva  and  Miss  Maillet,  missionary  assistant  and  Bible 
woman  respectively.  At  the  International  Exhibition  held  in 
Paris  in  1900,  as  at  those  in  1867,  1878,  and  1889,  the  Society's 
missionaries  delivered  the  Gospel  message  to  the  thousands 
of  Jews  present  from  all  lands. 

The  Rev.  J.  Miihlenbruch  conducted  the  work  at  Bucharest 
on  the  same  and  successful  lines  as  his  predecessor.  In  addition 
to  the  Sunday  services,  in  English  in  the  morning  for  English 
residents,  and  in  German  in  the  afternoon  for  Jews,  he  held 
a  Saturday  morning  service  for  the  latter,  which  was  well 
attended  ;  and  also  a  Sunday  school,  which  developed  into  a 
children's  service.  The  number  of  Jewish  children  in  the  day 
school  rose  to  310  in  1894.  Mrs.  Oczeret,  widow  of  the  Rev. 
A.  L.  Oczeret,  of  Safed,  worked  amongst  the  Jewesses  from  1 892 
to  1894.  Miihlenbruch  baptized  fifteen  Jews,  and  continued 
to  reside  at  Bucharest  till  the  end  of  1896,  when  weak  health 
necessitated  his  transfer  to  Smyrna,  from  which  place  he 
continued  a  supervision  of  the  mission  till  the  beginning  of 

N  N 


546 


AMONG     THE     CONTINENTAL    JEWRIES  [ij 


1900,  when  the  Rev.  J.  H.  Adeney,  late  missionary  curate  of 
Spitalfields,  took  charge. 

The  Rev.  J.  B.  Crighton-Ginsburg  continued  his  indefatig 
able  labours  at  Constantinople  from  the  beginning  of  this 
decade  till  his  death  in  March  1898,  after  forty-two  years  of 
service.  During  his  residence  at  Constantinople  he  baptized 
ninety-nine  Jews.  We  have  already  given  an  account  of  his 
interesting  life  and  work.*  Whether  at  Constantine,  Algiers, 
or  Mogador,  the  three  places  in  Africa  where  he  passed 
nearly  thirty  years  of  his  life,  or  at  Constantinople,  where  he 
lived  for  its  last  twelve  years,  he  exhibited  the  same  zeal, 
sympathy,  and  activity  in  the  cause  of  Israel,  and  rendered 
signal  assistance  to  the  Society.  His  whole  heart  was  in  his 
work,  and  his  faculties  consecrated  to  his  Master's  business. 
His  love  for  his  own  people,  and  care  for  the  souls  and  bodies 
of  his  converts,  shewed  that  he  was  both  missionary  and 
pastor  in  one. 

The  Rev.  A.  G.  S.  Biddulph,  curate  of  \Valcot,  Bath,  was 
appointed  to  succeed  Crighton-Ginsburg,  and  arrived  at 
Constantinople  in  October  1898.  He  at  once  threw  himself 
heart  and  soul  into  the  work,  which,  the  Training  Home  at 
Ortakeuy  having  been  given  up,  was  now  chiefly  confined  to 
Haskeuy,  where  the  mission  church,  school  and  mission  house 
are  situated,  although  there  were  also  book  depots  at  Ortakeuy 
and  Galata.  Biddulph  expended  much  thought  and  time  on  the 
development  of  the  schools,  and  the  pupils  increased  in  numbers, 
there  being  142  on  the  books  at  the  end  of  1899,  an<^  this,  not 
withstanding  the  fact  that  the  "  Alliance  Israelite,"  and  also  the 
Scotch  Mission,  had  large  and  flourishing  schools  within  a 
stone's  throw  of  the  Society's  premises.  Miss  Tucker,  the 
head  mistress  for  many  years,  deserved  much  credit  for  her 
patient  and  persevering  labours.  The  Spanish  service  on 
Sunday  mornings  attracted  a  considerable  number  of  Jews, 
whilst  the  English  services,  on  Sunday  and  Wednesday 
evenings,  were  a  source  of  spiritual  refreshment  to  the  mission 

*  See  pages  309,  391,  and  448. 


1 9oo]  DEATH    OF    BIDDULPH  547 

workers.  Querub  occupied  the  old  position  of  Mose 
Paulo,  and  devoted  a  large  portion  of  his  time  to  the 
instruction  of  enquirers,  many  of  whom  were  of  a  high  class. 
Biddulph  bore  testimony  to  the  character  of  Querub's 
work,  holding  that  his  quiet  influence  amongst  the  Jews  in 
Haskeuy  was  responsible  for  the  efficiency  of  the  mission  and 
for  the  numerous  earnest  enquirers  whom  he  had  found  on  his 
arrival. 

Biddulph's  missionary  career  was  of  very  short  duration,  as  he 
died  in  1900.  He  had  given  much  promise  of  being  a  successful 
missionary.  He  joined  the  Society  with  the  highest  testi 
monials  to  his  character  and  work,  which  were  more  than 
borne  out  during  his  brief  connexion  with  it  and  his 
tenure  of  the  Constantinople  station.  His  high  intelligence, 
deep  religious  convictions,  spiritual  earnestness,  and  zeal, 
coupled  with  much  latent  strength  of  purpose,  good  common 
sense  and  discriminating  judgment,  admirably  fitted  him  for  his 
vocation.  He  married  the  elder  daughter  of  the  Rev.  D.  A. 
Maxwell  then  rector  of  Branston,  Lincolnshire,  and  both  he 
and  his  young  wife  gained  universal  esteem  and  respect  at 
Constantinople,  alike  for  their  personal  qualities  and  their 
works'  sake.  The  mission  had  thus  suffered  heavy  bereavement 
twice  within  two  years,  in  the  loss  of  its  successful  veteran  and 
one  of  its  most  promising  recruits. 

The  missionaries  in  Turkey  have  occasionally  visited  Greece. 
Crighton-Ginsburg  paid  a  short  visit  to  Athens  in  1893. 
There  he  met  a  convert,  baptized  by  him  some  years 
previously,  who  helped  him  to  find  the  Jewish  quarter,  where 
twice  during  his  stay  he  addressed  the  worshippers  in  the 
synagogue. 


N  N  2 


CHAPTER     LVI. 

BUILDING    ERA    IN    PALESTINE   MISSIONS. 


Development  of  country  by  railways— New  buildings  in  Jerusalem— Girls' 
School— Boys'  School— Dr.  Wheeler's  efforts  for  a  new  Hospital— Foundation 
stone  laid  by  the  Earl  of  Northbrook— Formally  opened  by  Mr.  W.  Grain- 
Patients  and  staff— Death  of  Alexander  lliewitz-New  Home  for  Jewesses- 
Canon  Kelk  and  his  staff— Jubilee  of  House  of  Industry  and  Christ  Church- 
Yemenites  at  Jerusalem— Hebron  Mission— Jaffa— B.  Z.  Friedmann's  work  at 
Safed— Medical  Mission— Dr.  Anderson— New  Hospital  projected. 

CONTINUING  our  narrative  of  the  Society's  work  in 
Palestine,  we  now  enter  upon  a  most  important  Period 
in  the  history  of  the  Jerusalem  mission.  The  opening 
of  the  Jerusalem-Jaffa  railway  in  1892,  and  of  other  railways 
in  the  north,  namely,  the  Damascus-Hauran  and  Damascus- 
Beyrout,  had  a  beneficial  effect  on  the  development  of  the 
country.  This  Period  may  be  called  a  "  building  era,"  for 
no  former  one  witnessed  mission  building  operations  on  so 
extensive  a  scale.  First,  there  was  a  new  girls'  school 
erected  in  Jerusalem.  For  some  years  it  had  been  apparent 
that  the  old  building  known  as  "the  Jewesses'  Institution" 
was  no  longer  adapted  to  the  growing  needs  of  this  important 
branch  of  the  Society's  work,  and  that  a  move  must  be  made 
to  larger  and  more  commodious  premises.  Consequently,  a 
healthy  and  eligible  site  was  selected  at  the  western  end  of 
the  "  Sanatorium,"  a  plot  of  land  purchased  by  the  Society 
in  1862,  and  used  as  a  camping  ground  during  the  hot 
summer  months.  Upon  this  a  substantial  and  fine  building, 
capable  of  accommodating  forty  pupils,  was  erected  at  a  cost 
of  £5,961,  and  opened  on  November  3rd,  1892.  The  trans 
ference  of  the  school  to  more  roomy  and  airy  quarters  was 
greatly  appreciated  by  teachers  and  scholars  alike.  Miss 
E.  C.  Fitzjohn  continued  to  superintend  the  school,  assisted 
by  Miss  Kate  Kelk,  Miss  E.  Tibbits  and  Miss  S.  Barzillai. 


1891-1900]  JERUSALEM    NEW    HOSPITAL  549 

Miss  Kelk  died  in  1900.  Mrs.  Coral  and  Miss  E.  Langtry 
were  successively  in  charge  of  the  girls'  day  school,  under  the 
honorary  supervision  of  Miss  E.  G.  Birks. 

Secondly,  in  1898  the  Society  was  enabled,  through  the 
bounty  of  the  Rev.  G.  F.  Whidborne,  to  add  a  new  wing  to  the 
boys'  school  and  to  increase  its  accommodation  materially. 
Mr.  G.  Robinson  Lees  continued  his  excellent  work  as  head 
master  till  1894,  when  he  was  succeeded  by  Mr.  C.  Hornstein, 
the  present  master. 

And  thirdly,  the  Society's  present  hospital  was  built 
and  opened.  This  is  perhaps  the  most  beautiful  institution 
of  the  kind  in  the  East,  and  stands  as  an  abiding  monu 
ment  of  the  indefatigable  zeal  and  untiring  energy  of  its  chief 
medical  missionary,  Dr.  Percy  C.  E.  d'Erf  Wheeler,  who  was 
both  its  originator,  and  the  chief  instrument  in  raising  the  funds 
for  its  erection.  Soon  after  his  arrival  in  Jerusalem  in  1 886, 
it  became  quite  evident  that  the  work  in  the  old  hospital 
had  altogether  outgrown  its  accommodation.  The  number 
of  patients  had  nearly  doubled  within  four  years,  and  it 
was  desirable  to  move  the  institution  into  a  healthier  and  more 
sanitary  locality.  A  site  for  the  new  hospital  was  accordingly 
selected  at  the  eastern  end  of  the  "  Sanatorium  "  ground,  and 
the  necessary  firman  obtained  in  1893,  after  a  long  period  of 
anxiety  and  suspense.  Mr.  (now  Professor)  A.  Beresford  Pite  was 
appointed  the  architect,  and  the  building  commenced  on  July 
4th,  1 894.  The  hospital  was  designed  on  the  detached  pavilion 
plan,  with  a  central  administration  block,  four  wards,  dispen 
sary  and  out-patients'  department,  and  a_  doctor's  residence. 
The  foundation  stone  was  laid  on  March  6th,  1895,  by  the  Earl 
of  Northbrook,  and  the  hospital  formally  opened  on  April 
1 3th,  1897,  by  Mr.  W.  Grain,  a  member  of  the  Committee. 
Actual  work  was  commenced  on  April  26th,  with  a  fair 
number  of  patients.  The  same  week  the  leading  rabbis 
of  Jerusalem,  having  taken  alarm  at  this  fresh  proof  of  the 
aggressive  and  progressive  operations  of  the  Society,  and, 
fearing  the  influence  of  the  new  hospital,  issued  a  strong 
prohibition  against  Jews  making  use  of  it.  Their  subsequent 
refusal  to  bury  a  Jewess  who  had  died  therein — an 


550  BUILDING    ERA     IN    PALESTINE    MISSIONS  [1891 

action  recalling  that  of  their  predecessors  just  after  the  open 
ing  of  the  old  hospital  in  1844 — frightened  away  the 
patients,  and  for  a  time  the  wards  were  almost  deserted. 
The  effects  of  this  opposition,  however,  gradually  wore  away, 
and  Dr.  Wheeler  reported  that,  on  June  29th,  1898,  there  were 
thirty-two  patients  in  the  wards,  of  whom  twenty-six  were  Jews. 
During  the  next  year  the  hospital  had  1,096  in-patients,  33,657 
out-patients,  whilst  58,017  prescriptions  were  dispensed.  The 
wards  were  named  Meath,  Chaplin,  and  Norfolk  and  Norwich. 

In  1900  the  last  ward,  the  "  Cadbury,"  built  by  the  family 
of  the  late  Mr.  Richard  Cadbury,  who  died  in  the  hospital, 
was  added,  and  the  whole  institution  completed  without  a 
debt  on  it.  The  total  cost  of  the  hospital  was  ;£  17,000,  the 
Church  of  Ireland  Auxiliary  most  generously  meeting  the  out 
lay  on  the  doctor's  house,  included  in  these  figures. 

The  staff  consisted  of  a  medical  officer,  Dr.  Wheeler,  an 
assistant,  Dr.  E.  W.  Gurney  Masterman,  who  was  re-selected 
as  the  "Eustace  Maxwell  Memorial  Missionary"  in  1900,  on  the 
death  of  A.  G.  S.  Biddulph;  a  matron,  Miss  Eleanor  Mackenzie, 
a  dispenser,  Samuel  Wiseman,  and  his  assistant  J.  Eliahu,  three 
trained  English  nurses,  generously  provided  by  the  Countess 
of  Meath,  a  district  nurse,  "  the  Claypon-Bellingham," 
provided  by  Mrs.  Wrench  through  the  Church  of  Ireland 
Auxiliary,  and  a  ward  nurse  supported  by  the  same,  and 
native  nurses  and  servants.  The  names  of  the  nurses  in  the 
new  hospital  were :  Miss  A.  M.  Shaw,  Miss  Gravestock,  Miss 
Christie,  Miss  Isabel  Maxwell,  Miss  Butler,  Miss  S.  J.  Ellison 
(now  Mrs.  Zeckhausen),  and  Miss  Weinecke.  The  beds 
numbered  forty,  all  of  which  were  speedily  appropriated  and 
specially  named  by  their  donors. 

In  1895  Alexander  Iliewitz,  the  assistant  medical  missionary 
in  the  old  hospital,  was  taken  to  his  rest  at  the  age  of  eighty 
years,  thirty-nine  of  which  had  been  spent  in  service  of  the 
Society.  He  was  the  friend  as  well  as  the  doctor  to  hundreds  of 
Jewish  families,  and  never  ceased  his  efforts  for  their  spiritual 
enlightenment  by  the  Gospel.  Joshua  Lyons,  dispenser  for 
forty-six  years,  had  to  retire  from  his  work  in  the  Jerusalem 
hospital  in  1900.  He  had  been  baptized  with  his  father, 


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igoo]  CANON    KELK    AND    HIS    STAFF  551 

Rabbi  Judah  Lyons,  a  Mugrabi  Jew,  at  Jerusalem,  in  1844, 
by  Dr.  Evvald. 

In  1897,  owing  to  the  munificence  of  a  lady,  the  Rev.  A.  H. 
Kelk,  was  able  to  purchase  a  house  in  Jerusalem,  to  serve  as  a 
Home  for  Enquiring  Jewesses,  the  need  for  which  had  been  felt 
for  a  long  time.  Miss  Barlee  and  Miss  Birks  (honorary  agents), 
Miss  Lindsay,  and  Miss  Paterson,  who  were  working  amongst 
Jerusalem  Jewesses,  found  this  house  a  great  help  to  them  in 
their  labours,  which  formed  a  very  promising  and  important 
branch  of  the  mission  work.  They  visited  the  women  in  their 
own  homes,  and  collected  as  many  as  possible  into  mothers' 
meetings  and  classes,  for  Spanish,  German,  and  Arabic- 
speaking  Jewesses.  Miss  Birks  and  Miss  Paterson  taught 
the  Spanish-speaking  Jewesses,  and  had  as  many  coming 
as  they  could  manage ;  whilst  a  Biblewoman  looked  after 
the  Arabic-speaking  women.  The  women  who  attended 
Miss  Lindsay's  workroom  evinced  a  keen  interest  in  the 
truths  of  Christianity,  and  were  very  thankful  for  the 
sympathy  and  kindness  shewn  to  them. 

The  Rev.  A.  H.  Kelk,  who  was  appointed  Canon  of  Cana  in 
Galilee  by  Bishop  Blyth  in  1900,  had  the  assistance  during  this 
decade  of  the  Revs.  J.  E.  Hanauer,  J.  Jamal,  H.  Heathcote  (now 
secretary  of  "  The  East  London  Fund  for  the  Jews  "),  and  L. 
Zeckhausen.  Messrs.  N.  Coral,  G.  Hensman,and  G.  C.  Day,  were 
successively  superintendents  of  the  House  of  Industry,  which 
celebrated  its  Jubilee  in  1898.  During  the  previous  fifty  years 
(1848 — 1898)  as  many  as  460  Jews  had  enjoyed  its  benefits. 
Of  these,  41  were  baptized  before  admission,  142  during  their 
term  of  residence, and  17  after  leaving  the  Institution.  The  work 
of  the  inmates  has  become  well-known  of  recent  years  through 
the  beautiful  olive  wood  articles,  which  have  found  such  a  ready 
sale  at  home.  The  trades  of  printing  and  bookbinding  were 
now  taught  as  well  as  carpentry  and  joinery.  David  Gold  had 
charge  of  the  Enquirers'  Home  and  also  of  the  book  depot. 

The  Jubilee  of  Christ  Church  was  commemorated  on  January 
2  ist,  1899,  when  the  sermon  was  preached  by  Canon  Oldfield 
of  Lincoln.  We  have  already  described  on  page  503  the 
"  Jubilee  "  commemoration  in  London. 


552  BUILDING    ERA     IN    PALESTINE    MISSIONS          [1891 

Within  this  Period  about  2,500  Yemenite  Jews  settled  at 
Jerusalem— some  at  Siloam,  others  near  the  Jaffa  Road.  They 
were  regularly  visited  by  the  Society's  missionaries.  The 
Rev.  J.  Jamal,  in  one  of  his  visits,  came  across  a  most 
interesting  correspondence  which  had  passed  between  an 
enquirer  belonging  to  these  Yemenites  at  Siloam  and  the 
rabbis  of  Yemen.* 

At  Hebron,  a  dispensary  was  opened  in  1890,  the  expenses 
being  met  by  a  grant  in  aid  from  the  Swedish  Mission  ;  and 
in  1893,  a  new  mission  house  was  acquired,  situated  most 
conveniently  for  the  work,  in  the  midst  of  the  Jewish 
colony  outside  the  city.  The  Jerusalem  mission  party, 
consisting  of  the  doctor,  dispenser,  and  missionaries,  used  to 
visit  Hebron  several  times  in  the  year.  The  opinion  was 
formed  that  an  endeavour  ought  again  to  be  made  to  constitute 
Hebron  a  station  of  the  Society,  and  in  August  1895  Miss  L.  J. 
Barlee  offered  her  services  as  an  honorary  worker  in  this  field. 
She  remained  there  for  a  year,  but  met  with  little  success,  and 
then  returned  to  her  former  work  at  Jerusalem.  The  doctors 
from  Jerusalem  continued  to  visit  the  dispensary,  and  they 
always  had  a  good  number  of  patients  to  see.  The  addresses 
were  given  by  Mr.  Jamal,  and  seemed  to  interest  the 
patients.  Whilst  the  obstacles  in  the  way  of  the  establish 
ment  of  a  permanent  mission  at  Hebron  had  not  been 
overcome,  and  the  results  of  two  attempts  were  not 
encouraging,  this  ancient  and  intensely  Jewish  centre  seemed 
to  offer  a  fair  field  for  evangelizing  effort,  especially  when 
that  effort  was  backed  up  by  the  beneficent  and  welcome 
addition  of  medical  advice  and  remedies.  Notwithstanding 
this  the  station  was  relinquished  in  1902. 

With  the  continuous  growth  of  the  Jewish  population  at 
Jaffa  the  Society's  work  now  got  beyond  the  power  of  a  single 
worker.  The  presence  of  an  ordained  missionary  became 
necessary,  both  for  strengthening  and  developing  the  mission. 
Consequently,  the  Rev.  J.  E.  Hanauer  was  put  in  charge  in 

*  Sites  and  Scenes,   i.  pp. 


1 900]  WORK    AT    SAFED  553 

December  1893.  In  1894  a  mission  room  was  formally  set 
apart  for  Divine  service,  held  three  times  every  Sunday. 
A  larger  number  of  Bibles  and  tracts  were  circulated  than  in 
any  previous  year.  The  book  depot  was  moved  to  a  more 
advantageous  position,  and  placed  under  the  charge  of  L.  P. 
Weinberg. 

Turning  to  Safed,  we  find  the  Rev.  B.  Z.  Friedmann  prose 
cuting  his  good  work  amongst  his  brethren.  In  addition  to 
actual  enquirers,  he  had  much  intercourse  with  the  Jews 
generally,  and  was  able  to  say  : 

This  has  never  been  interrupted,  not  even  for  a  single  day.  Not  only  do  I 
come  daily  and  hourly  in  contact  with  Jewish  friends,  but  my  house  is  always 
open  to  them.  From  the  leading  rabbis  to  the  humblest  labourer,  the  first  place 
for  a  Jew  to  come  to  for  comfort  and  help  in  time  of  sorrow  or  need,  as  well  as 
n  time  of  rejoicing,  is  the  house  of  your  missionary,  where  they  are  always 
welcome.  Most  precious  opportunities  are  thus  offered  for  preaching  the  Gospel. 
The  confidence  shewn  by  some  Jews,  even  in  religious  matters,  is  very  surprising. 

During  this  Period,  toward  the  end  of  1896,  the  mission  was 
strengthened  by  the  arrival  of  Miss  Cotton,  and  Miss  Robertson, 
now  working  in  Spitalfields.  Miss  James,  and  subsequently 
Miss  Friedmann,  had  charge  of  the  school. 

Dr.  E.  W.  Gurney  Masterman,  medical  missionary  at 
Jerusalem,  spent  the  greater  part  of  June  1893  in  Safed. 
During  this  time  he  saw  1,200  patients  at  the  dispensary 
and  visited  over  300  Jewish  houses.  His  opinion  was 
that  this  was  a  splendid  field  for  medical  mission  work, 
especially  if  a  small  hospital  for  sick  Jews  could  be  opened. 
He  was  surprised  at  the  respect,  not  to  say  friendship,  which 
Mr.  Friedmann  received  from  the  Jews7  and  thought  there 
was  a  wonderful  opportunity  for  their  evangelization.  Dr. 
Masterman  returned  there  in  the  autumn.  He  was  greatly 
helped  by  Mrs.  Stern,  widow  of  the  Society's  missionary, 
who  assisted  him  in  every  way,  attending  to  all  the  surgical 
and  other  special  cases,  and  exercising  great  influence  over 
the  patients.  Dr.  W.  H.  Anderson  took  up  the  duties  on  April 
6th,  1894,  having  spent  three  months  in  Jerusalem  on  his 
way.  He,  too,  reported  Safed  a  most  promising  place, 
doors  being  open  on  every  hand.  The  people  were  most 


554  BUILDING    ERA    IN  PALESTINE    MISSIONS    [1891-1900 

friendly  and  accessible,  and  altogether  there  were  prospects  of 
a  great  and  important  work.  He  also  was  much  struck 
with  the  profound  respect  entertained  for  Mr.  Friedmann 
by  all  classes  of  Jews.  Shortly  afterward,  Dr.  Anderson 
reported  crowds  of  patients  attending  the  dispensary, 
and  spoke  of  the  necessity  for  a  hospital,  just  as  Dr.  Master- 
man  had  done.  The  Committee,  recognizing  this,  decided  to 
build  a  mission  hospital,  and  a  fund  was  at  once  started. 
Meanwhile,  pending  the  acquisition  of  a  suitable  site,  and  the 
erection  of  a  permanent  institution,  Dr.  Anderson  was  author 
ized  to  open  a  small  temporary  hospital,  which  was  done  on 
February  2ist,  1896.  Six  beds  were  provided  for  patients, 
an  excellent  site  was  secured  for  the  permanent  hospital  in  a 
very  healthy  position  and  near  to  the  Jewish  quarter,  and  by 
the  end  of  1900  the  out-patients'  department  was  completed. 
In  1898  Dr.  Anderson  suffered  a  sorrowful  bereavement  by 
the  death  of  his  wife. 


CHAPTER  LVII. 

PERSIA,  DAMASCUS,   AND   SMYRNA. 


M.  Norollah  at  Isfahan— His  expulsion— Work  superintended  by  C.  M.  S.  agents 
—Settles  at  Tehran— Extensive  missionary  journeys— Visit  to  England— Schools  at 
Isfahan— Norollah  returns  to  Tehran— Schools— Rev.  J.  L.  Garland  appointed  to 
Isfahan— Rev.  J.  Segall  at  Damascus— Remarkable  scenes— Visit  of  the  Bishop  of 
Argyll  and  the  Isles— Jewish  opposition  -Work  stopped  for  a  time— Developed— 
Medical  mission— School— Rev.  J.  Muhlenbruch  returns  to  Smyrna. 

IN  our  last  chapter  on  Persia  (XLIX.)  we  left  M.  Norollah 
with  very  hopeful  prospects  at  Isfahan.  In  1891, 
notwithstanding  organized  opposition  on  the  part  of  Jews, 
the  school  attendance  from  May  to  December  averaged  fifty. 
There  were  four  baptisms,  and  Norollah  was  able  to  report,  "In 
every  branch  of  the  work  I  have  been  successful  and 
encouraged."  Tehran,  the  capital,  was  twice  visited  that  year, 
and  Kashan  five  times.  A  great  impulse  was  given  to  the 
cause  at  Isfahan  by  the  conversion  of  an  influential  rabbi,  a 
former  opponent,  who  placed  the  largest  of  his  houses  at 
Norollah's  disposal  for  meetings,  and  induced  many  Jews  to 
send  their  children  to  the  Society's  school.  Everything  seemed 
going  on  prosperously,  when  a  sudden  "  bolt  from  the  blue  " 
appeared.  Ominous  tidings  reached  London  by  telegram  in 
December  that  Norollah  had  had  false  representations  laid 
against  him,  and  had  been  banished  from  Isfahan  for  six 
months.  It  subsequently  transpired  that  he  left  that  city  on 
the  1 2th  of  the  same  month,  and  that  the  mission  school, 
which  then  had  an  attendance  of  fifty  boys,  was  closed  three 
days  after  his  departure.  Having  spent  a  month  at  Kashan 
quietly  working  amongst  the  Jews,  Norollah  arrived  at  Tehran 
on  February  6th,  1892,  intending  to  make  that  city  his  centre, 
until  he  received  permission  to  return  to  Isfahan,  which  it  was 
hoped  would  soon  be  forthcoming.  This  expectation  was 
not  fulfilled  ;  and,  after  a  short  visit  of  nine  days  to  Isfahan  in 


556  PERSIA,     DAMASCUS,     AND    SMYRNA  [1891 

May,  to  settle  up  his  affairs,  Norollah  took  up  his  permanent 
residence  at  Tehran.  During  this  visit  he  was  permitted  to 
see  one  of  his  converts  baptized,  whom  he  had  been  instructing 
for  two  years.  This  made  the  eighth  baptism  since  his 
taking  charge  of  the  work  in  the  autumn  of  1889.  There  were 
also  about  forty  secret  enquirers.  Thus  the  blessing  of  God 
was  evidently  resting  upon  his  efforts. 

When  Norollah  retired  from  Isfahan,  the  agents  of  the 
Church  Missionary  Society  most  kindly  undertook  the 
supervision  of  the  Society's  work,  carried  on  by  Joseph 
Eliyahu,  the  mission  assistant,  and  subsequently  by  Joseph 
Hakim.  In  1892  a  service  was  conducted  every  Saturday, 
50  to  100  Jews  being  present  ;  the  depot  was  visited  by  10  to 
1 5  Jews  daily  ;  and  the  dispensary  opened  every  Thursday. 
In  1893  as  many  as  1,200  Jews  and  Moslems  called  for 
books  or  medicines. 

Norollah's  early  labours  at  Tehran  in  1892  were  much 
increased  by  a  severe  visitation  of  cholera,  during  which  he  was 
able  to  aid  the  poor  stricken  Jews  both  spiritually  and  tem 
porally.  Services,  classes,  and  visits  filled  up  his  time,  with 
three  journeys  to  Kashan  and  one  to  Demavend.  The  year  1 893 
was  spent  partly  at  Tehran,  partly  at  Ramadan,  and  the  re 
mainder  on  a  tour  to  the  south-west  provinces.  In  June  1893 
he  visited  Kurdistan.  At  Sinna,  the  capital,  the  chief  Jews 
called  upon  him,  and,  by  the  invitation  of  their  rabbi,  he 
addressed  a  congregation  of  500  Jews  and  Jewesses  in  their 
synagogue,  and  a  Jewish  school  of  about  2OO  boys.  At 
Kermanshah  he  held  services  for  them  at  his  lodgings  ;  and 
at  Kangawar  he  visited  all  the  fifty  Jews  of  the  place. 

Norollah's  second  missionary  journey  in  1893  included 
visits  to  Dauletabad,  Isfahan,  Khonsar,  Gulpaigan,  Kumain, 
Sultanabad,  Burujird,Nihavend  and  Tuisirkan,and  was  success 
ful  from  an  evangelistic  point  of  view.  From  1889  to  1893  he 
travelled  6,000  miles,  and  visited  many  thousands  of  Jews. 

Norollah  came  to  England  in  1 894,  with  the  intention  of 
becoming  a  naturalized  British  subject.  It  was  hoped  this 
would  strengthen  his  position  in  his  own  country.  Joseph 
Hakim  was  left  in  charge  at  Isfahan,  working  under  the 


1900]  PERSIA     MISSION  557 

C.M.  Society's  missionaries  ;  and  Hezkiel  Haim,  one  of  the 
oldest  converts  of  the  Society,  at  Hamadan.  The  cheering 
tidings  were  received,  after  Norollah's  arrival  in  London,  that 
the  school  at  Isfahan,  which  had  been  closed  since  his  banish 
ment,  had  been  re-opened  with  an  attendance  of  50  boys, 
and  three  teachers.  At  one  time,  in  1895,  between  50  and  60 
boys  were  attending.  Through  the  action  of  influential  rabbis 
the  number  of  boys  was  reduced  for  a  time,  and  the  school 
was  even  closed.  However,  in  January  1896  the  average 
attendance  had  risen  to  70.  The  school  remained  open  all 
the  year,  and  in  December  1896  the  number  was  200.  New 
school  premises  were  taken,  the  old  not  being  large  enough. 
Unfortunately,  through  Jewish  opposition,  the  school  was 
again  closed,  but  at  the  end  of  1897  no  less  than  120  children 
were  in  attendance. 

In  October  1896  Norollah  returned  to  Tehran  as  the 
"  Charles  Eliot  Cairnes "  missionary,  an  Irish  lady  having 
generously  provided  a  portion  of  his  salary,  in  memory  of 
her  son.  Norollah  had  not  succeeded  in  obtaining  British 
naturalization,  but  even  this,  it  was  ascertained,  would  be 
inoperative  in  his  native  country.  When  in  England,  he 
transliterated  the  Persian  versions  of  the  Pentateuch  and  the 
Psalms  into  Hebrew  characters  ;  and  these  productions  have 
been  much  appreciated  in  Persia  by  the  Jews  since  his  return. 
In  May  1897  the  school  hitherto  conducted  by  the  American 
missionaries  at  Tehran  was  made  over  to  the  Society.  Norollah 
also  started  a  girls'  school,  a  Sunday  school,  a  mothers'  meeting, 
and  a  Bible  depot,  with  every  promise  of  success.  He  also 
held  a  Church  of  England  service  in  Persian  on  Sunday,  when 
sometimes  as  many  as  45  Jews  were  present ;  and  he  founded 
an  association  for  converts  and  enquirers,  who  met  on  Sunday 
morning  at  seven  o'clock  for  Bible  reading  and  prayer. 

In  1897  the  Rev.  J.  L.  Garland  was  appointed  to  work 
amongst  the  Jews  at  Isfahan.  His  first  ministerial  act  was 
performed  .while  passing  through  Tehran,  where,  on  November 
7th,  he  baptized  five  Jewish  converts,  relatives  of  Norollah. 
The  attendances  of  Jews  at  the  Saturday  services  at  Tehran 
increased  considerably  that  winter  ;  on  one  occasion,  Christmas 


558  PERSIA,     DAMASCUS,     AND    SMYRNA  [1891 

Eve  1898,  as  many  as  127  being  present.  Baptisms  were 
recorded  each  year.  Miss  M.  P.  Baily  was  attached  to  the 
mission  from  1898  to  1900  and  took  charge  of  the  girls' 
school  and  work  amongst  Jewesses.  The  prospects  at  Isfahan 
also  were  distinctly  favourable.  Miss  Stuart,  the  daughter 
of  Bishop  Stuart,  who  was  in  charge  of  the  C.M.S.  mission, 
kindly  instructed  the  Jewish  women.  A  service  was  commenced 
in  the  Jewish  quarter,  and  there  were  baptisms  in  1899  and 
the  following  year. 

We  must  now  re-visit  Damascus,  to  which  station  the  Rev. 
J.  Segall  had  been  appointed  in  1888.  A  residence  of  two  or 
three  years  convinced  him  that  there  was  a  great  future  for 
the  Gospel  amongst  the  Jews  in  that  city.  The  railways 
in  course  of  construction,  with  Damascus  as  their  central  point, 
were  sure  to  give  a  still  greater  importance  to  the  city,  and  to 
call  for  a  strengthening  of  missionary  operations. 

The  year  1893  was  marked  by  an  unprecedented  occurrence 
in  the  history  of  the  mission  there.  Early  in  the  spring  a 
large  number  of  Jews,  chiefly  young  men,  and  also  heads  of 
families,  came  to  Mr.  Segall  in  a  body,  and  expressed  a 
wish  to  place  themselves  under  religious  instruction  with  a 
view  of  embracing  Christianity.  Accordingly,  he  arranged  for 
classes,  meetings,  and  services.  As  each  of  these  enquirers 
had  to  follow  his  daily  occupation,  the  time  of  gathering 
had  to  be  fixed  for  the  early  morning  and  evening. 
Segall  therefore  began  a  daily  morning  service  in  Hebrew 
with  a  short  address  at  six  o'clock,  and  classes  for  instruction 
in  the  evening.  The  Bishop  of  Argyll  and  the  Isles  (Dr. 
Haldane)  happened  to  be  at  Damascus  just  then,  and  kindly 
consented  to  be  present  at  the  first  Hebrew  service,  and 
inaugurated  this  new  departure  by  celebrating  the  Holy 
Communion  for  the  workers.  When  the  Jews  heard 
of  this  movement,  they  first  tried  persuasion  and  then 
ostracism.  They  threw  the  enquirers  out  of  employment, 
^a  very  serious  matter.  The  division  of  labour  in  Damascus 
_is_  unique.  Certain  branches  of  industry  are  in  the  hands  of 
certain  communities,  Jews,  Christians,  and  Mohammedans 


1900]  DAMASCUS    MISSION  559 

having  their  distinctive  trades.  Therefore  the  enquirers 
on  losing  their  occupation  were  utterly  helpless,  for  the  kind 
of  work  to  which  they  were  trained  was  quite  useless 
among  either  Christians  or  Mohammedans.  In  addition 
to  this,  the  rabbis  issued  a  cherem  not  only  against  the 
enquirers  themselves,  but  against  any  other  Jews  who 
came  into  contact  with  them,  or  any  of  the  mission  staff, 
and  began  to  persecute  them  in  every  imaginable  way.  In 
order  to  shield  them  from  the  vengeance  of  the  Jews, 
Segall  took  into  his  house  as  many  as  possible  in  the  few 
rooms  set  apart  for  that  purpose.  The  rest  begged  him  to 
send  them  away  to  some  other  place  where  they  would  be 
unmolested  by  their  fanatical  Damascene  brethren.  But  he 
had  not  the  means  of  doing  so,  neither  could  he  find  a  suit 
able  place  of  refuge.  The  consequence  was  that  they 
withdrew  one  after  another.  In  the  meantime,  those  that  \y_ere 
housed  with  Mr.  Segall  found  work  amongst  Christians  and 
Mohammedans,  and,  for  a  time  at  least,  escaped  persecutions 
by  the  Jews.  T5ut  this  was  not  to  last  for  long.  The  Jews  found 
means  of  reaching  these  enquirers  also.  Wives,  children,  and 
relations  constantly  besieged  the  house,  or  waylaid  them  on 
their  way  to  work  ;  by  fair  means  or  foul  they  got  hold  of 
them  one  after  another.  The  last  enquirer  who  held  out 
longest  mysteriously  disappeared  one  day.  He  had  gone 
to  his  work  in  the  morning  as  usual,  and  never  came  back 
again,  and  all  enquiries  about  him  were  fruitless.  Several 
weeks  afterward  Segall  met  him  in  the  street  looking 
worn  and  haggard.  He  told  him  that  on  the  morning  he  left 
the  house  a  number  of  Jews  waylaid  him,  and  asked  him  to 
return  with  them  to  his  family.  On  his  refusing,  they  beat  him 
mercilessly,  and  as  he  still  persisted  in  not  going  back  to  the 
Jews,  they  handed  him  over  to  the  police,  and  he  was  im 
prisoned  till  he  promised  to  return  to  his  family. 

The  vengeance  of  the  rabbis,  however,  did  not  rest  there. 
Not  content  with  recovering  all  the  enquirers,  they  broke 
up  the  whole  work.  Until  then  Segall  had  held  a  most  successful 
night  school  three  times  a  week,  the  average  attendance 
being  about  seventy  young  men.  This  had  to  be  given  up. 


560  PERSIA,     DAMASCUS,     AND    SMYRNA  [1891 

Mrs.  Segall's  mothers'  meeting,  with  its  forty  Jewesses,  shared 
the  same  fate.  Nor  did  the  school  escape.  It  was  still 
kept  open,  but  very  few  boys  came.  The  other  branches 
of  the  work,  such  as  the  services  in  Arabic,  the  Sunday 
school,  the  depot,  the  sale  of  Scriptures,  and  the  visiting,  also 
suffered  in  consequence,  but  they  were  maintained  as  far  as 
circumstances  permitted.  Strange  to  say,  after  this  outbreak 
of  fanaticism  and  opposition  had  passed,  a  reaction  set  in. 
Not  only  was  the  number  of  scholars  greater  toward  the  end 
of  the  year  than  at  the  corresponding  time  in  other  years,  but 
the  members  of  the  mothers'  meeting,  conducted  by  Mrs. 
Segall,  could  have  been  doubled  if  it  had  not  been  for  want 
of  room,  and  of  help  in  teaching. 

Owing  to  Segall's  representations  the  mission  was  now 
strengthened,  and  a  medical  department  opened  in  1895. 
Generous  friends  in  Ireland  found  the  funds  for  a  grant  for 
a  Bible  woman,  and  for  the  medical  work,  which  also  received 
a  grant  from  the  S.  P.  C.  K.  for  three  years.  Miss  A.  A. 
Gridley  also  was  sent  out  to  help  in  the  work.  The  grants 
enabled  the  Committee  to  rent  a  house  for  the  missionary 
doctor,  to  open  a  dispensary,  to  employ  a  dispenser,  to  pur 
chase  the  necessary  drugs,  and  to  meet  other  incidental 
expenses,  but  it  was  not  sufficient  to  cover  the  doctor's 
stipend.  Here  the  Eustace  "  Maxwell  Memorial  Fund  "  came 
in  most  providentially,  and  Dr.  Masterman,  assistant  medical 
missionary  officer  at  Jerusalem,  was  constituted  from  April  ist, 
1896,  to  1898,  the  "Eustace  Maxwell  Memorial  Missionary," 
the  fund  furnishing  his  salary. 

A  girls'  school  was  commenced  in  1896,  having  on  the  roll 
47  in  the  summer  term,  and  3 1  in  the  winter ;  and  by  the 
end  of  1897  this  total  had  risen  to  45.  The  numbers  in 
the  boys'  school  suffered  a  diminution,  owing  to  the  opening 
of  a  new  Jewish  free  school.  Indeed,  no  efforts  were  spared 
to  counteract  the  influence  of  the  mission,  but  in  1897 
the  school  was  fuller  than  ever.  The  other  branches 
of  the  work,  classes,  meetings,  visits,  continued  to 
flourish.  The  Arabic  and  English  services  held  in  the 
Society's  new  mission  church  of  St.  John's  were  well  attended. 


1 9oo]  SMYRNA     MISSION  561 

A  suitable  house  for  a  dispensary  was  taken  in  the  very 
heart  of  the  Jewish  quarter,  prominently  situated  where  two 
roads  meet,  and  the  services  of  a  dispenser  secured.  Passing 
over  what  was  done  in  the  last  two  months  of  1895,  Dr. 
Masterman  reported  975  new  cases  in  1896.  With  regard  to 
the  spiritual  influence  on  the  sick,  ever  the  prime  object  in 
the  dispensaries  and  hospitals  of  the  Society,  Dr.  Masterman 
wrote : 

As  the  great  majority  of  our  patients  are  women  and  children,  it  is  the  Biblewoman 
who  specially  finds  a  field  of  usefulness  in  the  medical  mission.  Unfortunately 
the  women  are  so  completely  ignorant  of  Divine  truths  that  the  simplest  teaching 
is  often  above  them.  We  have  Scripture  pictures  and  texts,  in  both  Arabic  and 
Hebrew,  in  the  waiting  and  consulting  rooms.  Texts  and  portions  of  Scripture 
are  from  time  to  time  given  away.  In  November  I  started  a  short  and  simple 
service  with  the  patients  before  they  came  in  to  me.  I  have  been  content  with 
reading  a  short  passage  of  the  New  Testament  and  saying  a  short  prayer  in 
Arabic,  two  or  sometimes  three  times  a  week.  During  the  last  two  months  I 
have  read  almost  all  the  parables  of  our  Lord,  and  this  preliminary  reading  has 
sometimes  afforded  a  good  opening  for  the  Biblewoman  to  commence  a  few 
remarks. 

The  medical  department  was  suspended  in  1898,  as  funds 
were  not  forthcoming  for  its  maintenance. 

There  is  very  little  to  say  about  the  work  in  Smyrna 
during  the  decade.  The  Rev.  J.  Miihlenbruch  continued  to 
superintend  it  from  Bucharest  until  1896,  when  he  again 
settled  at  Smyrna.  The  mission  house,  a  room  of  which  was 
set  apart  as  a  book  depot,  near  the  Jewish  quarter,  continued 
to  be  the  centre  of  gracious  influences.  The  depot,  with  its 
four  windows,  two  facing  one  street  and  two  another,  filled 
with  Bibles,  New  Testaments,  and  tfacts,  attracted  the 
passers-by.  Services  were  held  on  Saturday  and  Sunday  in 
the  small  chapel  over  the  depot. 


O  O 


CHAPTER  LVIII. 

A   TIME   OF   MISERY  AND   TEARS   IN   ABYSSINIA. 


Famine— Invasion  by  Dervishes— Cholera— Massacres— Better  prospects— Flad's 
sixth  visit— Mission  re-organized— Rout  of  the  Italians— Silence  for  three  years- 
Royal  permission  to  resume  work— English  Mission  to  Abyssinia— More  hardships 
— Brighter  hopes. 

OUR  last  narrative  of  this  most  interesting  mission  left  the 
missionaries  and  converts  in  the  throes  of  a  terrible 
famine  during  the  year  1890.     The  next  year  saw  no 
mitigation  in  the  famine  or  in  their  hardships.     On   March 
28th,  1892,  Mr.  Argawi  wrote  : 

The  whole  country  is  now  a  desert ;  famine  is  everywhere,  and  numbers  have 
continued  to  die  of  hunger  even  to  this  time.  As  to  ourselves,  we  were  all  in 
rags,  whilst  to  satisfy  our  hunger  we  went  into  the  woods  and  lived  on  different 
plants  we  found,  in  order  to  save  our  lives....  Such  a  time  of  misery  and  tears  I 
have  not  seen  in  Abyssinia  from  my  youth  up  ;  and  it  is  a  marvel  that  we  are 
still  alive....  During  January  1892  the  Dervishes  again  invaded  the  country, 
murdering  those  they  got  hold  of,  and  carrying  away  everything.  When  we 
heard  this  we  prepared  for  flight,  but  by  God's  mercy  they  returned  to  Matama. 
Thus  we  are  always  between  life  and  death.  It  pleases  God  to  carry  us  through 
many  difficulties  ;  everywhere  we  see  nothing  but  thick  clouds  ;  our  only  hope  is, 
that  if  we  sow  here  "  in  tears,"  we  shall  one  day  "  reap  in  joy."  These  precious 
words  of  the  Psalmist  encourage  us  to  go  on  working  and  struggling.  God's 
hand  lies  very  heavy  in  judgment  upon  us  and  upon  our  nation — famine  is  all  over 
Western  Abyssinia  so  that  everyone  has  to  think  only  of  how  to  save  his  life  ! 
We  had  cholera,  too,  last  rainy  season,  and  in  the  summer  the  Dervishes  again 
invaded  the  country  up  to  Dagusa.  All  Christians,  whom  they  got  hold  of,  were 
butchered  and  the  country  plundered.  After  they  were  driven  out  of  Abyssinia, 
the  Ras  of  Begemeder  revolted  against  King  Menilek,  who  sent  an  army  against 
him  ;  but,  until  they  captured  him,  the  savage  soldiers  ate  up  the  country  like 
locusts,  and  plundered  it  before  leaving.  The  misery  we  live  in,  and  are 
surrounded  by,  is  indescribable.  The  prices  of  eatables  have  risen  to  such  an 
extent  as  were  never  before  heard  of.  The  proselytes  come  in  numbers,  starved  to 
skeletons,  and  ask  for  their  portion  of  money  which  had  been  sent  by  their 
father  living  beyond  Jerusalem. 

It  seemed  impossible  that  the  mission  could  overcome  the 
accumulated    obstacles    in    its    path.      This    was    Argawi's 


1891-1900]  FLAPS    SIXTH    VISIT  563 

opinion,  shared  by  Mr.  Flad,  who  wrote  : — "  The  best  thing 
we  can  do  is  to  give  up  the  mission,  as  long  as  the  present 
miserable  and  unsafe  state  of  the  country  lasts."  The  darkest 
hour,  however,  was  past.  Letters  written  in  April  1 893  shewed 
that  the  "  time  of  misery  and  tears  "  in  Abyssinia  was  passing 
away.  The  agents  were  well.  The  money  and  missionary 
publications  sent  out  reached  their  destination.  The  country 
was  quiet,  and  the  distress  arising  from  starvation  subsiding. 
The  situation  was  decidedly  better  than  it  had  been  for  four 
years. 

Mr.  J.  M.  Flad  now  made  his  sixth  visit  to  the  Abyssinian 
frontier,  arriving  at  Massowah  on  March  i6th,  1894,  for  the 
purpose  of  holding  conferences  with  the  native  agents. 
Argawi,  Sanbatoo,  Hiob  Negusie,  Wanchem  Huning  Negusie, 
Meherat,  and  Beleta,  were  present.  These  periodical  meetings 
have  always  proved  to  be  of  the  utmost  importance,  as  a  means 
of  keeping  in  touch  with  the  agents,  and  strengthening  their 
hands  in  their  difficult  and  often  dangerous  labours.  This 
conference  was  of  more  than  ordinary  moment.  The  very 
existence  of  the  work  was  at  stake ;  and  so  the  great 
question  considered  was,  "  Can  the  mission  be  continued, 
and  in  what  way  ?  "  There  had  been  no  regular  missionary 
operations  for  the  previous  five  years,  during  the  Dervish 
invasion  ;  the  stations  existed  in  name  only ;  and  the  native 
province  of  the  missionaries — Dembea — remained  closed  to 
them.  It  was  decided  that,  for  the  present,  Debra  Tabor  and 
Abu  Kara  should  continue  to  be  their  head-quarters ; 
the  schools  should  be  kept  open,  the  Gospel  preached 
and  circulated,  and  the  converts  visited.  Evangelistic 
journeys  should  be  made  when  and  where  possible.  Argawi 
was  to  be  their  head  and  leader,  something  more  than  the 
primus  inter  pares  which  he  had  hitherto  been.  A  new  start 
was  thus,  it  was  hoped,  given  to  the  mission.  An  improve 
ment  also  in  the  political  state  of  the  country  was  reported 
in  the  summer  of  1894.  The  Italians  took  possession  of 
Kassala,  and  the  Dervish  invasion  was  turned  back. 

Whilst  western  Abyssinia  was  quiet,  communications  were 
interrupted  owing  to  the  disturbed  state  of  things  in  the  east. 

002 


564  TIME     OF    MISERY    IN    ABYSSINIA  [1891 

The  Tigrians  were  shortly  afterward  in  open  revolt  under  Ras 
Mangesha,  and  engaged  in  conflict  with  the  Italians  com 
manded  by  General  Baratieri.  For  a  while  fortune  favoured 
the  latter.  They  took  possession  of  Tigre.  At  the  same  time, 
while  losing  the  north,  King  Menilek  had  conquered  some  Galla 
provinces  south  of  Shoa,  and  was  extending  his  sway  in  that 
direction.  The  King  of  Godjam,  however,  deserted  Menilek, 
as  also  did  the  Rases  of  Lasta  and  Amhara.  An  Italian 
Protectorate  over  the  whole  of  Abyssinia  now  seemed  likely, 
and  hope  prevailed  that  the  country  might  be  again  opened  to 
European  missionaries.  All  the  expectations  cherished  of  the 
re-organization  of  the  mission  under  European  headship  were 
dashed  to  the  ground  by  the  subsequent  defeat  and  rout 
of  the  Italians  at  Adowa  in  1896,  and  their  consequent  with 
drawal  from  all  their  designs  upon  the  country. 

No  direct  news  of  the  missionaries  was  received  in  London 
from  the  report  of  the  conference  in  March  1894  until  May 
1 4th,  1897.  Three  years  was  a  long  time  to  wait.  Deep 
anxiety  prevailed  as  to  the  mission.  It  subsequently  tran 
spired  that  on  account  of  the  Italian  war  the  Abyssinian 
authorities  had  strictly  forbidden  the  agents  to  write  to  Mr. 
Flad,  thinking  they  were  spies  in  the  pay  of  the  Italians.  They 
passed  through  many  troubles,  but  were  not  idle.  Twelve 
Falashas  had  been  baptized  since  March  1894. 

In  March  1895  Argawi  and  Wandem  Huning  Workenech 
went  to  Shoa,  to  the  court  of  King  Menilek.  They  were 
kindly  received,  and  the  King  gave  them  a  written  document, 
with  his  seal,  that  they  were  allowed  to  re-open  their  mission 
amongst  the  Falashas  at  any  place  suitable  for  their  work  in 
western  Abyssinia.  He  declared  them  free  from  all  taxes 
and  quartering  of  soldiers. 

In  1897  Mr.  (now  Sir)  Rennell  Rodd,  the  nephew  of  the  late 
Admiral  Rodd,  who  was  for  many  years  a  member  of  the 
Committee, and  other  Government  officials,  were  entrusted  with 
a  message  to  the  King.  They  left  Egyptian  territory,  Harrar,  on 
April  8th,  and  arrived  at  Adis  Abeba  on  April  28th,  the  rapidity 
of  their  march  causing  great  surprise  to  the  Abyssinians,  as 
caravans  usually  take  a  much  longer  time.  The  ambassage 


rgoo]  BRIGHTER    HOPES  565 

met  with  a  splendid  reception  from  the  Emperor  Menilek,  and 
its  members  were  lodged  in  a  large  compound,  several  houses 
being  placed  at  their  disposal.  No  tidings  were  received  from 
Abyssinia  during  1898.  To\vard  the  end  of  the  next  year 
it  was  found  that  Argawi  and  his  fellow-helpers  had  under 
gone  many  hardships  and  trials,  but  that,  nevertheless, 
fourteen  Falashas  had  been  baptized.  Permission,  moreover, 
had  been  given  to  them  to  return  to  Dembea,  and  the  centres 
now  were  Genda,  Asseso,  and  Fentscha,  to  which  seven  native 
missionaries  and  schoolmasters  were  attached.  They  made 
journeys  to  Tschelga,  Sakalt  and  Begemeder  and  other 
provinces.  The  century  thus  closed  with  better  prospects. 


CHAPTER   LIX. 

ALONG   THE   NORTH   COAST   OF   AFRICA. 


Alexandria  occupied— Revs.  J.  Lotka  and  Dr.  Ellis— Rev.  C.  F.  W.  Flad  at  Tunis 
—Services,  &c.— Extensive  missionary  journeys — Schools — Visit  of  Archbishop 
Benson— Baptisms— Algiers— Death  of  A.  Qoldenberg— F.  Splro— Anti-Semitic  Riots 
—Close  of  Mission— Summary— T.  E.  Zerbib  at  Mogador— Visitors  to  Depot- 
Circulation  of  New  Testament. 

THE  time  has  come  again  for  us  to  visit  the  Jews  of  North 
Africa.  In  Egypt  there  was  a  large  influx  of  refugees 
from  Russia  in  1890,  which  made  it  advisable  to  re 
open  the  Alexandria  mission,  the  Rev.  J.  Lotka  being  stationed 
there  from  1890  to  1892.  As  there  was  no  mission  room  or 
depot  he  held  services  for  Jews  on  Sundays  in  the  schoolroom 
of  the  Scotch  mission,  which  was  kindly  placed  at  his  disposal. 
The  attendance  was  never  very  great ;  but  while  the  services 
lasted  they  not  only  enabled  Lotka  to  preach  to  a  number  of 
Jews,  principally  Polish,  but  also  served  to  make  him  known 
amongst  the  Russian,  Arabic,  Spanish,  and  Italian  Jews.  He 
visited  them,  not  an  easy  thing  to  do  in  a  city  where  the  streets 
have  no  names  and  the  houses  no  numbers.  The  poor — the 
most  accessible  here  as  elsewhere — lived  in  the  narrowest  lanes 
and  most  secluded  courtyards,  and  were  continually  changing 
their  houses,  or  leaving  altogether.  Lotka  found  them  very 
indifferent  to  religion,  though  some  evinced  deep  interest  in 
the  question  of  the  Messiah.  This  was  especially  the  case 
with  the  refugee  Jews  from  Russia.  Lotka  wrote  : 

I  shall  not  easily  forget  being  surrounded  by  a  group  of  poor  refugee  Jews, 
hanging  on  my  lips  as  I  spoke  to  them  of  their  rejection  of  the  Messiah  as  the 
cause  of  all  their  misery,  and  of  faith  in  Him  as  the  only  balm  for  the  healing  of 
their  wounds. 

Lotka  also  received  visits  from  Jews  at  his  own  house, 
where  he  held  services  for  them,  gave  instruction  to  enquirers, 
amongst  them  a  young  Falasha  Jew,  of  Abyssinia,  whom  he 
baptized. 


1891-1900]  FLAD    AT    TUNIS  567 

In  the  winter  of  1894-5  the  Rev.  Dr.  Ellis  spent  a  few 
months  in  Alexandria,  but,  the  climate  not  suiting  his  health, 
he  was  unable  to  assume  permanent  charge  of  the  mission, 
which  was  not  occupied  again  during  the  decade. 

Passing  along  the  coast  we  stop  next  at  Tunis,  where  the 
Rev.  C.  F.  W.  Flad  had  arrived  in  the  autumn  of  1888.  He 
continued  the  English  and  German  services  in  St.  Augustine's 
Church.  Subsequently,  an  Italian  service  was  started,  and 
also  an  evangelistic  service  in  French,  at  which  thirty 
Jews  were  sometimes  present.  Bible  classes,  prayer  meetings, 
and  preparation  classes  were  regularly  held  and  enquirers 
instructed,  and  on  Whitsun-Day  1891,  Flad  was  permitted 
to  baptize  a  young  Israelite.  He  was  greatly  aided  in  his 
work  by  his  devoted  wife,  who  held  needlework  classes  and 
mothers'  meetings  for  Jewesses,  and  looked  after  the  girls  when 
they  left  the  school. 

Numerous  missionary  journeys  were  made  during  the 
decade.  Places  along  the  coast  as  far  as  Tripoli,  including 
the  Island  of  Gerba,  Gabes,  Menzel,  Shara,  Sfax,  Susa 
and  Monastir,  were  visited  by  Flad,  and  his  assistant 
Laub.  The  Jews  were  found  to  be  ignorant  and  shy.  Laub 
repeated  his  tour  a  few  months  later,  and  Flad  in  1895. 
The  latter  also  visited  Bona,  Guelma,  Constantine,  Ain-Beida, 
Souk-Aras,  and  Tebessa,  all  towns  in  Algeria.  In  1894  the 
Jews  of  Kairouan,  Susa,  and  Kef  were  visited.  In  the  same 
year,  through  the  generosity  of  a  friend,  a  "  Home  of  Rest," 
for  the  benefit  of  tired  workers  of  the  mission,  was  opened  at 
Kram,  a  village  near  ancient  Carthage,  and  within  half-an- 
hour's  journey  from  Tunis. 

The  schools  were  removed  to  more  spacious  and  better 
quarters,  and,  for  a  time,  all  the  mission  premises  were 
collected  into  one  compound,  a  great  and  obvious  advantage. 
Mr.  Perpetua  resigned  his  connexion  with  the  schools  in  1891, 
after  nearly  twenty  years'  service,  and  Miss  Combe,  in  the 
following  year,  after  thirty  years'  service. 

Archbishop  Benson  visited  the  schools  in  1892,  and  made 
the  following  entry  in  the  visitors'  book  :  "  The  boys  appear 


568  ALONG     THE    NORTH    COAST    OF    AFRICA  [1891 

to  be  carefully  and  very  brightly  taught.  The  aspect  of  the 
schools  cheerful  and  very  happy."  In  the  same  year  the  Rev. 
C.  White  also  made  the  following  remark  :  "  Excellent  schools  ; 
in  the  teaching  the  Word  of  God  has  its  rightful  position  and  due 
prominence."  In  1897  the  schoolmaster,  F.  Berney,  reported 
100  boys  in  attendance,  the  number  rising  to  112  in  1900, 
under  the  mastership  of  D.  Reboul  ;  and  Miss  Marie  Guye, 
the  schoolmistress,  mentioned  161  girls  in  attendance  in  1897, 
and  at  the  close  of  1900  the  then  mistress,  Miss  Elizabeth 
Hoss,  reported  the  school  quite  full.  A  Sunday  school  was 
also  held  regularly. 

In  1898  Flad  removed  to  a  new  house,  very  conveniently 
situated,  not  far  from  the  schools  and  on  the  border  of  the 
Jewish  quarter.  A  book  depot  on  the  ground  floor  attracted  a 
good  many  visitors,  especially  on  Saturdays.  Mrs.  Flad  had 
her  mothers'  meetings  and  sewing-classes  for  grown-up  girls 
upstairs.  Three  of  Flad's  converts  were  baptized  in  1898, 
though  not  in  Tunis.  One  was  baptized  in  Christ  Church, 
High  Barnet,  by  Canon  Trotter ;  another  at  Paris  ;  and  the 
third  at  Susa.  There  were  three  baptisms  at  Tunis  itself 
the  next  year.  The  Bible  woman,  Miss  Meth,  whose  salary 
was  paid  by  the  British  and  Foreign  Bible  Society,  visited 
Jewesses ;  as  did  Miss  Laepple,  who  also  looked  after  the  girls 
when  they  left  the  school. 

Mr.  A.  Goldenberg's  work  was  continued  at  Algiers  till 
checked  by  illness,  and  subsequently  ended  by  death,  in 
December  1893,  after  several  years'  faithful  service.  Mr.  F. 
Spiro  succeeded  him  in  January  1894.  He  received  a  warm 
welcome  from  the  English  chaplain  and  other  Christian  friends, 
by  whom  he  was  brought  into  contact  with  Jews.  He  joined 
with  some  Christian  fellow-labourers  on  the  Saturdays,  when  as 
many  as  fifty  Jewesses,  from  sixty  to  seventy  boys  and  girls, 
and  from  fifteen  to  twenty  Jews  attended  the  different  classes 
held  in  their  house.  At  a  Bible  depot,  kindly  placed  at  his 
disposal,  Spiro  used  to  meet  Jews.  Systematic  instruction  of 
enquirers  was  carried  on,  some  students  of  the  Rabbinical 
College  availing  themselves  of  it,  and,  said  Spiro,  "  not  being 


1 900]  ALGIERS  569 

content  to  drink  in  the  saving  knowledge  of  Christ  them 
selves,  they  brought  to  me,  like  Philip  of  old,  four  other  fellow- 
students."  Jews  were  also  visited  at  their  shops  and  houses. 

The  work,  so  auspiciously  begun,  was  maintained  and 
developed  in  the  two  following  years,  1895  and  1896;  but,  in 
1897  and  1898,  it  received  a  check  from  fanatical  outbreaks 
against  the  Jews,  both  in  Algiers  itself  and  throughout  the 
colony,  which  were  described  in  the  Jewish  Missionary  Intelli 
gence  at  the  time.  Spiro  was  able  to  minister  comfort  at  the 
Rabbinical  College,  where  he  was  invited  to  assist  at  special 
prayers.  He  left  Algiers  in  May  1899,  his  connexion 
with  the  Society  ceasing.  The  station  has  since  remained 
vacant. 

The  Jews  of  Algeria  have,  at  one  time  or  another,  received 
much  attention  from  the  Society.  Wide-spread  efforts  have 
been  made  for  their  evangelization,  and  a  very  great  deal  of 
ground  covered.  From  Oran,  on  the  extreme  west  of  the 
coast,  to  Bona,  in  the  extreme  east,  the  Gospel  has  been 
proclaimed,  and  also  in  the  extreme  south,  which  is  desert. 
The  missionary  has  resided  at  Oran  or  Constantine,  Bona  or 
Algiers,  as  circumstances  served.  Innumerable  copies  of  the 
Holy  Scriptures  have  been  placed  in  circulation,  and  much 
good  must  have  been  done  in  this  way.  In  Algiers,  fanaticism, 
political  considerations,  and  jealousy  hindered  and  put  a  stop 
to  early  efforts.  "  Moors  and  Jews,"  it  was  said,  "  were 
fanatical,  and  conversions  amongst  them  might  throw  them 
into  fire  and  flames."  Now-a-days  Anti-Semitism  is  the 
hindrance  ;  ill-treatment  and  persecution  do  not  lead  the  Jews 
to  view  Christianity  with  kindly  eyes. 

Mr.  T.  E.  Zerbib,  who  was  appointed  to  the  charge  of  the 
Mogador  Mission  in  1888,  was  a  worthy  successor  to  the  Rev. 
J.  B.  Crighton-Ginsburg.  During  the  years  till  the  end  of  the 
century,  the  Gospel  of  Christ  was  proclaimed  to  thousands  of 
"  the  lost  sheep  of  the  house  of  Israel,"  far  and  wide,  north 
and  east,  and  in  the  Mellahs  beyond  the  Atlas  Mountains. 
Nearly  every  year  wide  districts  were  visited  ;  and  time  after 
time  the  pages  of  the  Jeivis/i  Missionary  Intelligence  were 


570        ALONG     THE    NORTH    COAST    OF    AFRICA        [1891-1900 

enriched  by  Zerbib's  most  interesting  journals,  and  adorned 
with  illustrations  of  Jews  and  Jewesses,  and  sites  and  scenes 
of  the  Atlas  Mountains,  the  Desert  of  Sahara,  and  other 
remote  corners  of  the  country. 

Of  the  work  in  Mogador  itself  the  following  figures  are 
eloquent  exponents  :  during  the  thirteen  years,  from  1888  to 
1900  inclusive,  as  many  as  15,384  Jews,  4,900  Jewesses,  and 
4,733  Arabs  and  Europeans  visited  the  mission  depot.  There 
they  were  cordially  welcomed  by  the  missionary  and  the  col 
porteur,  and  each  one  carried  away  a  Christian  publication. 
Some  of  these  came  from  the  utmost  bounds  of  Morocco,  and 
took  home  with  them  light  for  their  dwellings.  These  Jews 
are  more  accessible  to  the  Gospel  than  those  living  on  the 
coast.  The  New  Testament  was  always  received  with  much 
eagerness  ;  it  was  rarely  burnt  or  torn  as  it  used  to  be  years 
before.  A  Jew  remarked  to  Mr.  Zerbib  : 

You  have  inundated  the  whole  of  Morocco  with  your  tracts  and  Xew  Testaments. 
I  think  there  is  not  a  Jew  who  has  not  read  one  or  the  other ;  and  as  for  the 
Bible,  we  must  acknowledge  that  you  have  spread  it  abundantly,  and  it  is  thanks 
to  the  Christians  that  we  have  it  and  read  it  cheaply. 


{Tenth    periob, 

19O1— 19O8. 

THE     LAST     FEW     YEARS. 


1Ebciu?er  ....  Taifytrto  fjati)  tf)c  TEorfc  IjclpcU  u«. 


TENTH    PERIOD,    1901—1908. 
THE    LAST    FEW    YEARS. 


CHAPTER   LX. 

THE   OUTLOOK   FROM   THE   SOCIETY'S   HOUSE. 


Less  to  be  said  about  the  Last  Period— New  Century  ushered  in  by  an  "  All  Day" 
Meeting— Death  of  Queen  Victoria— Accession  of  King  Edward  VI L— Address  by  the 
Committee — Income  rising— New  mission  stations — Exhibitions  and  Prizes  at  the 
Universities— "Popular  Meetings  "—Advent  Sermons  and  Bible  Readings— Con 
ferences  on  Jewish  Missions — Meetings  to  protest  against  Jewish  persecutions — 
Alien  Immigration — Convocation  of  Canterbury  and  "Missions  to  Israelites" — 
Parochial  Missions— Church  Congresses — Conferences — Annual  sermons  and  meet 
ings— Speeches  by  the  Bishops  of  London  and  St.  Albans— Medical  Aid  Branch  to  the 
Ladies'  Union— Letter  from  the  President— Palestine  Exhibitions— Cinematograph 
—Patronage— Trustees— Committee— Death  of  the  Patron— Archbishop  Davidson 
Patron— Death  of  Bishop  Hellmuth,  John  Deacon,  several  members  of  Com 
mittee  and  many  other  friends  and  former  missionaries — Dr.  Chaplin — Rev. 
C.  H.  Banning— Dr.  Herzl  and  Zionism — Bishop  Schereschewsky — Maxwell  Ben 
Oliel— John  Wilkinson— Publications  of  the  Period— Missionary  publications- 
Church  Consultative  Committee. 

WE  have  now  arrived  at  the  last  Period  of  our  History, 
about  which,  although  there  is  not  less  to  say,  less 
must  be  said.  In  the  first  place,  one  cannot 
speak  of  existing  work  or  of  living  agents  with  that  freedom, 
whether  of  approbation  or  criticism,  that  one  can  of  work 
and  men  of  other  Periods.  It  would  net  be  wise,  it  might 
not  be  kind.  If  the  work  is  good  it  is  a  pity  to  spoil  it,  or 
the  workers,  by  praise ;  if  it  is  unsatisfactory,  that  is  a 
matter  for  private  conversation  and  not  for  publication.  In 
the  second  place,  this  History  has  already  grown  beyond  the 
limits  originally  determined  upon.  On  these  two  grounds  the 
Tenth  Period,  a  short  one  in  point  of  time,  will  be  compara 
tively  shorter  in  narrative  than  some  of  its  predecessors. 

The  Society  entered  upon  the  New  Century  by  holding,  on 
January  22nd,  1901,  an  "All  Day  "  meeting  for  prayer,  consist- 


574  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE  [1901 

ing  of  three  gatherings.  The  last  was  j-endered  inexpressibly 
solemn  by  the  announcement  made  at  the  opening  that  our 
beloved  and  venerable  Queen  Victoria  had  just  passed  away, 
after  an  illustrious  reign  of  nearly  sixty-four  years.  It  was 
felt  to  be  according  to  the  fitness  of  things,  that  the  Victorian 
Epoch  should  have  come  to  an  end  almost  simultaneously 
with  the  Old  Century,  and  that  the  New  should  usher  in  the 
reign  of  her  son  and  successor,  His  Most  Gracious  Majesty 
King  Edward  VII.,  to  whom  the  Committee  sent  a  loyal  and 
dutiful  address,  which  was  graciously  acknowledged.  In  this, 
mention  was  made  of  the  fact  that  His  Majesty's  grandfather, 
H.R.H.  Edward  Duke  of  Kent,  had  been  the  first  Patron  of 
the  Society.  During  her  .late  Majesty's  long  reign  many 
disabilities  of  her  Jewish  subjects  were  removed,  and  a  happy 
augury  for  the  well-being  of  the  Jews  in  England  was  to  be 
deduced  from  the  fact  that,  for  the  first  time  in  history,  the 
monarch's  proclamation  on  accession  was  attested  at  the 
meeting  of  the  Privy  Council  by  Jews  as  well  as  others. 

We  naturally  look  to  the  income,  first  of  all,  for  signs  of 
progress,  and  these  are  satisfactory.  In  the  seven  years 
(1901 — 7)  the  income  has  been  respectively,  £38,555  ; 
£40,669;  £39.970;  £42,532;  £40,969;  £40,7 56  and  £51,251. 
Though  the  income  for  1901  was  far  behind  that  for  1900, 
when  £46,338  was  received,  still  the  above  figures  altogether 
indicate  a  general  upward  tendency  ;  so  much  so,  that  the 
average  income  is  now  considerably  higher  than  during  any 
other  previous  Period.  The  income  for  1907-8  is  easily  a  record. 

The  Society's  actual  missionary  work  has  been  enlarged  by 
the  opening  of  a  new  station  in  Canada  ;  whilst  the  work 
has  been  resumed  in  Egypt,  and  at  Vienna  and  Cracow,  after 
an  interval  of  some  years. 

Amongst  the  special  efforts  of  the  Period  may  be  mentioned, 
first,  the  endeavours  made  to  awaken  in  the  Universities  of 
Oxford  and  Cambridge  more  interest  in  Missions  to  Jews  by 
the  foundation  by  the  Society  of  Annual  Exhibitions  of  £50, 
tenable  for  two  years,  at  Wycliffe  Hall,  Oxford,  and  Ridley 
Hall,  Cambridge,  to  graduates  of  either  University,  to  induce 
them  to  take  up  the  study  of  Hebrew  and  rabbinic  literature, 


1908]  POPULAR    MEETINGS  575 

with  the  view  of  offering  themselves  after  ordination  to  be 
missionaries  of  the  Society.  An  annual  prize  of  £20  for  the 
best  essay  on  some  selected  subject  has  also  been  offered  at 
Oxford  and  Cambridge.  There  have  been  several  competitors 
for  the  latter,  and  there  is  at  the  present  time  one  exhibitioner 
at  Oxford.  The  Church  of  Ireland  Auxiliary  also  offers 
Essay  Prizes  to  the  members  of  the  University  of  Dublin. 

The  institution  of  a  "  Popular  Meeting,"  held  once  a  year, 
for  the  imparting  of  missionary  information  by  those  who 
are  actively  engaged  in  the  work,  is  another  effort  to  awaken 
interest.  Again,  in  1901  an  invitation  was  issued  to  in 
cumbents  in  London  to  bring  before  their  congregations  in  the 
Advent  of  that  year  the  subject  of  the  Second  Coming 
of  our  Lord  with  reference  to  Jews,  to  which  300  clergy 
responded  by  preaching  special  sermons ;  and  a  course  of 
"  Advent  Bible  Readings  "  was  given  in  Exeter  Hall  in  that 
year.  A  Conference  on  Missions  to  Jews  was  held  in  the  same 
place  on  January  I5th,  1902,  at  which  many  friends  of  the 
Society  and  experts  on  the  subject  spoke.  An  International 
Jewish  Missionary  Conference  was  held  in  the  Church  House 
on  October  2ist  and  22nd,  1903,  and  opened  by  the  Bishop 
of  Salisbury  (Wordsworth)  at  which  representatives  of  various 
Jewish  missionary  societies  contributed  papers  or  speeches 
of  abiding  usefulness.  Three  years  later  the  Conference 
assembled  at  Amsterdam,  on  April  24th  and  25th,  1906,  and 
was  also  a  most  profitable  occasion. 

On  St.  Andrew's  Day,  1906,  a  special  meeting  for 
prayer  was  held  in  the  Society's  House  in  consequence 
of  the  persecutions  of  the  Jews  in  -Russia  during  that 
year.  This  was  followed  by  a  great  Protest  Meeting  in 
the  Queen's  Hall,  Langham  Place,  on  January  8th,  1906,  under 
the  presidency  of  Lord  Rothschild,  and  addressed  by  the 
Bishop  of  Ripon  (Boyd  Carpenter)  Sir  Edward  Clarke,  K.C.,  the 
Roman  Catholic  Archbishop  of  Westminster,  Viscount  Milner, 
Lord  Kinnaird  and  others.  The  magnificent  speech  of  the 
Bishop  of  Ripon  aroused  the  utmost  enthusiasm.  The 
Society  raised  a  special  Relief  Fund  which  amounted  to  ^700. 
That  year  (1906)  was  one  of  the  saddest  in  Jewish  annals. 


576  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE  [1901 

Throughout  its  course  acts  of  bloodshed  and  horror  occurred, 
which  recalled  the  dark  middle  ages.  The  pogroms,  indeed, 
commenced  in  November  1905,  massacres  of  Jews  taking 
place  at  Odessa,  Kieff,  and  other  places,  when,  according  to 
Dr.  Acller,  the  Chief  Rabbi  of  England,  20,000  were  murdered 
and  100,000  injured.  These  outrages  were  followed  by  others, 
at  Vasilikof,  Khotimsk,  Berschad,  Bereschevka,  Sharnischzi, 
Homel,  Bialystock,  and  Siedlce,  with  a  further  tale  of  victims. 
Much  amelioration  in  the  Jewish  situation  has  been  hoped 
for  from  the  assembling  of  the  three  Dumas,  but  alas !  so 
far  without  any  immediate  prospect  of  realization. 

The  appointment  of  a  Commission  to  enquire  into  the 
question  of  Alien  Immigration  into  this  country,  and  the 
subsequent  passing  of  the  Aliens  Bill  in  1905,  were  important 
events  of  the  Period.*  It  should  also  be  noted  that  the 
vindication  of  Captain  Alfred  Dreyfus,  a  Jewish  officer  in  the 
French  army,  from  the  cruel  and  false  charges  of  twelve 
years  previously,  took  place  in  1906. 

During  this  Period,  as  in  the  preceding,  the  Convocation  of 
Canterbury  discussed  the  question  of  "  Missions  to  Israelites." 
At  a  meeting  held  at  the  Church  House,  on  January  28th, 
1902,  the  Bishop  of  Salisbury  moved  : 

That  it  is  desirable  that  a  Joint  Committee  should  be  appointed  to  consider  the 
best  methods  of  approaching  the  large  number  of  unconverted  Jews  now  resident 
in  this  country,  and  whether  any  special  spiritual  provision  should  be  made  for 
Jewish  Christians  during  the  first  years  of  their  conversion,  with  power  to  confer 
with  any  similar  committee  that  may  be  appointed  by  the  Convocation  of  York. 

The  Bishop  referred  to  the  remarkable  increase  in  the  Jewish 
population  in  London,  and  other  large  centres,  during  recent 
years.  The  present  Bishop  of  London  (Winnington  Ingram) 
in  seconding  the  resolution,  said  that,  when  he  worked  in  the 
East  of  London  as  Bishop  of  Stepney,  he  found  the  difficulties 
of  that  work  very  great.  He  would  like  their  lordships  to 
picture  a  clergyman  with  a  parish  of  6,500  people,  6,OOO  of 
whom  were  Jews,  or  another  with  a  parish  of  24,000,  of  whom 
16,000  were  Jews.  The  Bishop  of  Bristol  (Browne)  having 
strongly  supported  the  resolution,  it  was  carried  unanimously, 
a  joint  committee  of  both  Houses  was  appointed,  the  members 

*Abbott,  Israel  in  Europe,  pp.  460-79,  where  the  subject  is  dealt  with  impartially. 


I  ooS]  CONFERENCES    ON  JEWISH    MISSIONS  577 

being  the  Bishop  of  London  (Chairman),  the  Bishops  of 
Bristol,  Salisbury,  Coventry  (Knox),  and  Shrewsbury  (Stamer), 
the  Deans  of  Windsor  (Eliot),  and  Worcester  (Forrest),  the 
Archdeacon  of  London  (Sinclair),  and  Canon  Hamilton. 

Their  report  was  presented  in  the  Upper  House,  on  February 
1 8th  of  the  next  year,  when  the  following  resolutions  were 
passed  : 

1.  That  Christian  work  among  Jews,  in  order  to  be  satisfactory  in  its  methods 
and  to  give  promise  of  some  degree  of  ultimate  success,  should  be  dealt  with, 
wherever  possible,  by  the  staff  of  the  parishes  in  which  Jewish  populations  are  found 
to  be  resident,  and  should  be  regarded  as  an  integral  part  of  the  work  of  the 
parishes,  the  Jews  themselves  being  the  parishioners  who  have  a  claim  upon  the 
care  and  thought  of  the  clergy  of  the  parish. 

2.  That  every  care  should  be  taken  to  obviate  the  possibility  of  Jews  attaching 
themselves  to  the  Church  for  merely  mercenary  reasons,  and  that— while  being 
ready  to  assist  Jews  as  well  as  other  parishioners  with  such  advantages  as  are 
provided  by  well-managed  clubs,  institutes,  reading-rooms,  sick  dispensaries,  &c. 
— the  Church  should  absolutely  discountenance  the  association  of  relief  from  first 
to  last  with  attendance  at  religious  services. 

The  recommendation  to  carry  on  the  work  pargchially, 
wherever  possible,  exactly  fell  in  with  the  practice  of  the 
Society  for  many  years.  There  can  be  no  doubt  that  this  is 
the  best  and  most  satisfactory  way  in  London  and  large  towns. 

The  Jewish  subject  was  included  in  the  Brighton  Church 
Congress  programme  (1901)  when  Canon  Sir  James  Phillips, 
Bart.,  stated  the  case  for  Missions  to  Jews  with  great  clearness 
and  cogency.  Once  again  during  the  Period  the  subject  was 
given  a  place,  at  the  Weymouth  Congress,  when  the  Rev.  S. 
Schor  was  the  selected  speaker.  The  Society  had  a 
stall  in  the  Ecclesiastical  Art  Exhibition  at  the  Congresses 
at  Bristol  (1903),  Liverpool  (1904),  Weymouth  (1905),  and 
Yarmouth  (1907).  At  the  Congress  at  Barrow  (1906),  and  at 
Yarmouth  (1907),  special  meetings  were  held  in  connexion 
with  Missions  to  Jews.  It  is  very  important  that  the  Society 
should  be  represented  at  this  great  annual  gathering  of 
the  Church. 

In  the  first  year  of  the  century,  the  Jewish  subject  was 
incorporated  in  the  programme  of  the  Islington  Conference, 
when  an  excellent  paper  was  read  on  "Work  among  the  Jews," 
by  Dr.  Townsend,  vicar  of  Broadwater  Down,  Tunbridge 

P  P 


578  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE  [1901 

Wells.  In  1902,  at  a  Conference  of  the  Foreign  Missionary 
Societies  of  Great  Britain  and  Ireland,  held  at  the  Bible  House, 
Queen  Victoria  Street,  a  paper  on  the  "  Industrial  Missions  " 
of  the  Society  was  read  by  the  author  of  this  History. 

The  Annual  Sermons  from  1901  to  1905,  inclusive,  were 
preached  on  the  Wednesday  or  Thursday  evening  preceding 
the  Anniversary  Meeting.  In  1901,  by  Francis  Paynter, 
in  St.  Paul's,  Onslow  Square  ;  in  1902,  by  Dr.  Jacob,  Bishop 
of  Newcastle  (now  of  St.  Albans),  in  St.  James',  Piccadilly  ;  in 
1903,  by  F.  S.  Webster,  rector,  in  All  Souls',  Langham 
Place  ;  in  1904,  by  Archdeacon  Sinclair,  in  St.  James',  Picca 
dilly  ;  and  in  1905,  by  E.  H.  Lewis  Crosby  in  the  same 
church.  Owing  to  the  invariably  poor  attendance  for  many 
years,  it  was  then  resolved  to  change  the  day  to  the  Sunday  at 
the  beginning  of  the  "  May  week,"  and  to  have  two  or  more 
sermons.  Consequently,  in  1906,  four  sermons  were  preached 
— by  Bishop  Ingham,  Prebendary  Webb-Peploe,  and  W.  R. 
Mowll — in  three  churches  ;  in  1907,  four  sermons — by  the 
Bishop  of  Ossory  (Crozier),  the  Dean  of  St.  David's  (Smith), 
C.  Ask  with  and  S.  Schor — in  four  churches  ;  and  in  1908, 
six  sermons  by  the  Rev.  Canon  McCormick,  Prebendary 
Webb-Peploe,  R.  Catterall,  and  H.  L.  Williams — in  three 
churches.  The  Sunday  sermons  have  decidedly  answered 
better  than  the  week-day,  and  the  plan  is  one  which  lends 
itself  to  great  extension. 

The  Annual  Meeting  was  held  each  year  from  1901  to  1907 
in  Exeter  Hall,  and  in  1908  at  the  Queen's  Hall,  Langham 
Place,  with  Sir  John  Kennaway  presiding,  and  the  following 
as  speakers  : — the  Bishops  of  London  (Winnington-Ingram), 
St.  Albans  (Jacob),  Down,  Connor  and  Dromore  (Welland), 
Honduras  (Ormsby),  Mombasa  (Peel),  Sierra  Leone  (Elwin), 
and  Woolwich  (Leeke)  ;  Archdeacon  Madden  ;  Sir  W.  T. 
Charley ;  Prebendaries  Webb-Peploe  and  H.  E.  Fox,  Canon 
Bruce  (formerly  of  Persia)  the  Revs.  S.  L.  Dixon,  J.  A. 
Jamieson,  W.  H.  Davies  (rector  of  Spitalfields),  C.  Askwith, 
A.  R.  Buckland,  and  a  larger  number  than  usual  of  mission 
aries,— the  Revs.  Canon  Kelk  of  London,  J.  H.  Muhlenbruch 
of  Smyrna,  J.  H.  Adeney  of  Bucharest  (twice),  S.  T.  Bachert 


SPEECHES  BY  BISHOPS  OF  LONDON  &>  ST.  ALBANS    579 

of  London,  J.  L.  Garland  of  Persia,  D.  H.  Dolman  of  Hamburg 
(twice),  Mr.  M.  Norollah  of  Persia  ;  Canon  J.  Carnegie  Brown, 
Dr.  Wheeler  (twice),  Dr.  E.  W.  G.  Masterman,  of  Jerusalem  ; 
and  Dr.  W.  H.  Anderson  of  Safed. 

The  speeches  of  the  Bishops  of  London  (Winnington- 
Ingram),  and  St.  Albans  (Jacob),  naturally  commanded  the 
greatest  attention.  That  of  the  former  has  since  'been 
circulated  by  thousands  all  over  the  country.  In  the  course 
of  it  his  lordship  said,  in  answer  to  objections  to  this  work  : 

"  Go  ye  into  all  the  world,  and  preach  the  Gospel  to  every  creature."  Can  I 
leave  out  a  nation  of  100,000  people  in  the  midst  of  my  own  land,  to  say  nothing 
of  those  throughout  the  world  ?  It  seems  to  me,  and  I  have  thought  it  over,  and  I 
have  prayed  over  it,  that  I  cannot  possibly  do  so.  ' '  Beginning  at  Jerusalem  "  we 
are  given  as  our  orders  in  the  very  lesson  for  this  morning.  How  can  we  then 
leave  out  this  great  nation  so  close  to  us  ?  I  cannot  do  it.  I  cannot  believe  I  am 
discharging  my  commission,  and  my  duty  to  this  great  city  and  diocese,  if  I  leave 
out  of  its  missionary  operations  a  race  like  this. 

The  Bishop  of  St.  Albans,  in  the  course  of  his  remarks, 
raised  a  perennially  difficult  question  in  connexion  with  the 
baptism  of  converts,  and,  referring  to  a  statement  in  the  Report 
by  a  missionary  that  he  could  not  undertake  the  responsibility 
of  baptizing  them  if  they  were  not  able  to  secure  employ 
ment,  said  : 

It  does  seem  to  me  as  though  the  missionaries  in  the  case  of  the  baptism 
were  adding,  to  the  natural  spiritual  qualification  of  faith  by  works  and  by  life,  the 
other  secular  qualification  of  being  able  to  find  employment  in  secular  work.  I 
am  quite  aware,  having  had  some  knowledge  of  the  mission  field,  of  the  intense 
difficulty  in  regard  to  this,  and  this  difficulty  is  one  which  arises  in  India  and  other 
parts  of  the  world.  I  cannot  think  that  Mr.  Segall  meant  to  say  that  he  on  his 
part  refused  to  baptize  unless  employment  were  found.  If  a  convert  says,  "I 
cannot  ask  you  for  baptism  until  I  find  employment,"  that  is  another  matter,  but 
I  do  not  think  a  missionary  is  justified  in  saying,-  "  I  decline  to  take  the 
responsibility  if  you  are  willing  to  accept  the  responsibility." 

The  attitude  approved  by  the  Bishop  is  that  which  the 
Society's  missionaries  are  expected  to  take  up. 

Bishop  Elwin's  speech  was  much  appreciated,  for  he  spoke 
about  the  good  work  being  done  amongst  the  Jews  in  his  diocese 
of  Sierra  Leone  by  the  Society's  missionary  at  Mogador. 
Canon  Kelk's  speech  in  1900  was  very  interesting,  as  it  was  a 
summary  of  his  twenty-two  years'  work  at  Jerusalem,  which 
he  had  just  resigned. 

P  P  2 


580  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE  [1901 

The  Breakfast  Address  was  given  by  the  Revs.  R.  M. 
Hawkins,  W.  H.  Griffith  Thomas,  Bishop  Ingham,  Canon  W. 
Hay  Aitken,  R.  Catterall,  R.  C.  Joynt  and  L.  Harding 
Squire.  Special  interest  attached  to  the  Anniversary  of  1907, 
as  it  was  the  last  occasion  of  meeting  in  the  historic  Exeter 
Hall,  where  it  had  been  celebrated  for  77  years  ;  that  is,  from 
the  23rd  to  the  99th  Anniversary.  We  have  already  ex 
plained  *  how  it  came  to  pass  that  we  are  one  year  in  advance 
of  the  true  reckoning.  Friday  was  the  day  for  the  Annual 
Meeting  till  1908,  when  it  was  changed  to  the  Thursday  in  the 
"  May  week."  The  earlier  day  in  the  week  should  lead  to  a 
decided  increase  in  attendance. 

A  Medical  Aid  Branch  was  established  in  1903  and  incor 
porated  with  the  Ladies'  Union,  for  the  purpose  of  arousing 
and  increasing  sympathy  in  the  medical  missionary  work  of  the 
Society,  raising  funds  and  collecting  medical  appliances,  such 
as  drugs,  splints,  etc.  Miss  C.  E.  Burney  was  appointed 
Secretary  to  the  Union  at  the  same  time.  In  1908  the 
President,  Lady  Kennaway,  in  view  of  the  Society's  Centen 
ary,  addressed  a  letter  to  all  members  of  the  Union  urging 
that  a  fund  of  .£1000  should  be  raised  for  the  purpose  of 
permanently  endowing  in  the  Jerusalem  Hospital  a  "  Ladies' 
Union  Bed." 

Palestine  Exhibitions  were  held  during  the  Period  at  the 
following  places  : 

Belfast,  Lincoln,  Carlisle,  Bolton,  Waterford,  Londonderry,  Bath,  London 
(Prudential  Assurance  Offices),  Dublin,  Altrincham,  Weymouth,  Enniskillen, 
Durham,  West  Kirby,  Bristol  and  Clifton,  Boscombe,  Glasgow,  Edinburgh, 
Pen-Selwood,  Grantham,  Windsor,  Leamington,  Chelmsford,  Sydenham, 
Islington,  Liverpool,  Aberdeen,  Dundee,  Plymouth,  Carshalton,  Southampton, 
Dublin,  and  Birmingham. 

In  1906  a  great  development  took  place  in  this  most 
important  department,  and  the  Rev.  Samuel  Schor,  who  had 
conducted  these  exhibitions  from  the  first,  was  appointed 
general  secretary  and  manager,  and  now  devotes  all  his  time 
and  energy  to  this  work.  The  result  has  been  a  most  en 
couraging  increase  in  the  number  of  Exhibitions,  the  last'seven 

*  See  page  52. 


1908]  PALESTINE    EXHIBITIONS  581 

having  been  held  under  the  new  conditions.  The  Islington 
Exhibition,  known  far  and  wide  as  "  Palestine  in  London," 
was  a  gigantic  success.  Held  in  the  Royal  Agricultural  Hall 
for  nineteen  days  (June  nth — July  2nd,  1907)  under  the 
presidency  of  the  Bishop  of  London,  it  was  visited  by  more  than 
350,000  people,  and  produced  a  net  result  of  over  ,£12,000  for 
the  Society.  Thanksgiving  services  were  held  in  St.  Margaret's, 
Westminster,  and  St.  Bride's,  Fleet  Street,  on  July  5th;  and  on 
October  I4th,  a  Conversazione  was  held  at  the  Church  House, 
to  receive  the  report  of  the  Exhibition  and  to  inaugurate 
a  new  Union,  "  Israel's  Remembrancers,"  for  study,  prayer  and 
effort  on  behalf  of  the  Society's  work.  The  text  book  for  study 
in  the  current  year  is  The  Jews  and  their  Evangelization,  and 
the  first  meeting  of  members  of  the  Union,  now  numbering 
200,  was  held  on  December  3rd,  in  the  Society's  House. 

In  1907  the  cinematograph  was  added  to  the  list  of 
attractions,  the  animated  pictures  being  taken  from  scenes  of 
the  Society's  work  in  Bucharest,  Constantinople,  Jaffa, 
Jerusalem  and  Safed. 

Turning  to  the  Patronage  roll,  we  find  that  it  has  been  very 
greatly  extended  during  this  last  Period  ;  there  having  been 
added  as  Vice-Patrons  : 

In  1901.  The  Bishops  of  Durham  (Moule),  Barking  (Stevens),  Kensington 
(Ridgeway),  Sheffield  (Quirk),  Stepney  (Lang),  the  Assistant  Bishop  of 
Manchester  (Thornton),  the  Bishops  of  Madras  (Whitehead),  Niagara  (Du  Moulin), 
Ontario  (Mills),  and  Tinnevelly  (Morley). 

In  1902.  The  Marquess  of  Bristol,  Lord  Gwydyr,  the  Rev.  Lord  Scarsdale, 
the  Bishop  of  Exeter  (Ryle,  now  of  Winchester),  the  Bishops  of  Goulburn  (Barlow), 
Keewatin  (Lofthouse),  Mackenzie  River  (Reeve),  Moosonee  (Newnham),  Sierra 
Leone  (Elwin),  West  China  (Cassels)  and  Bishop  Ridley, 

In  1903.  The  Bishops  of  Exeter  (Robertson),  Clogher  (D'Arcy),  Ipswich 
(Fisher),  Leicester  (Clayton),  Auckland  (Neligan),  Bendigo  (Langley),  Calgary 
(Pinkham),  Falkland  Islands  (Every),  Gippsland  (Pain),  Hokkaido  (Fyson),  North 
China  (Scott),  Osaka  (Foss),  Quebec  (Dunn),  Rangoon  (Knight),  and  Shan-Tung 
(Iliff). 

In  1904.  The  Bishops  of  Croydon  (Pereira),  Gibraltar  (Collins),  Southampton 
(MacArthur),  and  Thetford  (Bowers). 

In  1903.  The  Archbishop  of  Rupertsland  (Matheson),  the  Bishops  of  Ely 
(Chase),  Norwich  (Sheepshanks),  Limerick  (Bunbury),  Burnley  (Pearson), 
Caledonia  (Du  Vernet),  Dorking  (Boutflower),  Hull  (Blunt),  Huron  (Williams), 
Coadjutor-Bishop  of  Jamaica  (Joscelyne),  Knaresborough  (Smith),  Moosonee 
(Holmes),  Nova  Scotia  (Worrell),  Travancore  (Gill),  and  Woolwich  (Leeke). 


582  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE  [1901 

In  1906.  The  Archbishop  of  Melbourne  (Lowther  Clarke),  the  Bishops  of 
Carlisle  (Diggle),  Newcastle  (Lloyd),  Colchester  (Johnson),  Columbia  (Perrin), 
Fuh-Kien  (Price),  Grantham  (Maccarthy),  and  Jarrovv  (Nickson). 

In  1907.  The  Bishops  of  Montreal  (Carmichael),  Fredericton  (Richardson), 
Limerick  (Orpen),  Victoria,  Hong  Kong  (Lander),  Sodor  and  Man  (Drury),  Mid 
China  (Molony),  and  Bishop  Mitchinson. 

In  1908.     The  Bishops  of  Chichester  (Ridgeway)  and  Clogher  (Day). 

Captain  H.  N.  Knox,  R.N.,  William  Grain,  the  Rev.  F. 
Paynter  and  W.  Melmoth  Walters  have  been  elected  Vice- 
Presidents  during  this  Period.  The  last  mentioned  had  for 
thirty  years  been  a  Member  of  the  Committee,  a  Trustee  of 
the  Society,  and  its  Honorary  Solicitor,  and  throughout 
he  has  shewn  the  keenest  interest  in  its  work  and  has 
at  all  times  been  ready  to  give  it  the  benefit  of  his  advice  on  all 
questions  submitted  to  him, and  to  transact  all  the  legal  business 
of  the  Society.  His  honorary  services  thus  rendered  during 
this  long  term  of  years  have  been  invaluable.  Mr.  J.  F.  W. 
Deacon  was  appointed  Treasurer  of  the  Society  and  a  Trustee, 
and  Mr.  S.  H.  Gladstone,  a  Trustee.  Montagu  Handfield- 
Jones,  M.D.,  was  appointed  Honorary  Physician,  and  Peyton 
T.  B.  Beale,  Honorary  Surgeon  to  the  Society. 

The  following  have  been  added  to  the  General  Committee 
during  the  Period  :— Major  H.  P:  Treeby,  D.S.O.,  Sir  W.  T. 
Charley,  K.C.  (since  deceased),  Colonel  Seton  Churchill,  W.  R. 
Bell,  M.D.,  Colonel  D.  F.  Douglas-Jones,  Colonel  E.  S.  Skinner, 
F.  Weston,  C.  F.  Elliott,  G.  M.  Nation,  and  Colonel  C.  Russell. 
Clergy  attending  for  the  first  time  have  been  Francis  Paynter 
(deceased),  J.  A.  Faithfull  (deceased),  Canon  Girdlestone, 
D.  A.  Maxwell,  J.  B.  Barraclough,  and  Canon  Whitby. 

The  extension  and  development  of  the  Associations 
throughout  the  country  has  occupied  much  attention  on  the 
part  of  the  Committee  during  this  Period  ;  and  in  1905  the 
number  of  districts  was  increased  by  the  formation  of  a  new 
one  called  the  "  south  midland,"  and  they  were  constituted 
by  dioceses,  instead  of,  as  heretofore,  by  counties.  The 
designation  of  the  secretary  for  each  district  was  changed 
from  "  association  secretary  "  to  "  organizing  secretary,"  the 
former  description,  though  of  long  standing,  being  inaccurate. 
The  following  have  been  appointed  organizing  secretaries  : 


BISHOP    HELLMUTH. 


1908]  DEA7H    OF    THE    PATRON  583 

the  Revs.  H.  L.  Williams  (northern  district  1901-7),  now  vicar 
of  St.  Mark's,  Preston  ;  J.  Politeyan  (north-western  districtf 
1905),  J.  Harries  Jones  (south  midland  district,  1905),  E.  L. 
Langston  (north  midland  district,  1907),  and  E.  W.  Stredder 
(northern  district,  1907). 

The  Society  has  lost  many  foremost  friends  during  this 
Period.  We  must  first  record  the  death  of  the  Patron,  Arch 
bishop  Temple,  on  December  23rd,  1902,  after  a  long  and 
strenuous  career,  at  the  age  of  eighty  years.  He  was 
a  most  remarkable  man  and  prelate,  intensely  interested 
in  the  missionary  work  of  the  Church  and  of  our  Society. 
Dr.  Randall  Thomas  Davidson,  the  present  Archbishop  of 
Canterbury,  succeeded  him  as  Patron.  Earlier  in  the  same 
year  we  had  to  mourn  the  loss  of  one  whom  we  have  often 
mentioned  in  these  pages — Bishop  Isaac  Hellmuth,  formerly 
of  Huron,  at  the  age  of  eighty-one,  a  Vice-Patron  since  1871. 
His  personality  endeared  him  to  all  who  knew  him  ;  he  was  a 
wise  counsellor  and  never-failing  friend.  The  Society  lost  in 
him  her  eldest  and  most  honoured  son,  whose  conversion  to 
the  faith  of  Christ  in  early  life  was  recorded  in  one  of  the 
earlier  Periods.* 

In  1901  the  Society  lost  the  services  of  Mr.  John  Deacon, 
who  had  filled  the  office  of  Treasurer  of  the  Society  for  37 
years,  having  been  appointed  in  1863.  He  was  also  a  Trustee 
of  its  funds,  and  ever  ready  to  advise  the  Committee  on  matters 
connected  with  the  Society,  the  interests  of  which  lay  very  near 
his  heart.  He  was  a  munificent  contributor  to  its  funds,  and 
a  Life  Member.  His  death  was  an  incalculable  loss  to  the 
Society.  He  was  succeeded  in  the  Treasurership  by  his  son, 
Mr.  J.  F.  W.  Deacon,  as  mentioned  above. 

Several  members  of  Committee — clerical  and  lay — have 
gone  from  us  during  these  past  seven  years  :  Canon  Arthur 
James  Robinson,  rector  of  Birmingham,  formerly  of 
Whitechapel,  where  he  threw  himself  heart  and  soul  into  the 
work  for  his  Jewish  parishioners,  and  Canon  James  Eustace 
Brenan,  vicar  of  Emmanuel,  Clifton,  a  former  association 

*  See  page  167. 


584  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE  [1901 

secretary,  and  an  ever  warm,  attached  and  working  friend 
to  the  cause,  died  in  1901  ;  General  George  Crommelin 
Hankin,  C.B.,  a  very  regular  attendant  at  all  Committees  for 
twenty  years,  and  a  Trustee  of  the  Society  ;  and  Colonel 
Charles  S.  Perry,  died  in  1902  ;  also  the  Rev.  J.  A.  Faithfull, 
rector  of  Whitechapel,  who  was  most  earnest  in  his  parochial 
work  amongst  the  Jews.  He  developed  the  work  carried  on 
by  his  immediate  predecessors,  the  Revs.  A.  J.  Robinson, 
E.  A.  B.  Sanders,  and  J.  Draper.  The  Rev.  Albert  Augustus 
Isaacs,  the  Jubilee  secretary,  whose  Israelitish  descent,  keen 
intellect,  acquaintance  with  Jewish  matters,  and  zeal  for 
missionary  work,  made  his  presence  acceptable  in  Com 
mittee,  died  in  1903.  The  Venerable  John  Richardson,  Arch 
deacon  of  Southwark,  a  staunch  supporter  for  over  fifty  years, 
a  frequent  speaker  and  preacher  for  the  Society,  both  at  its 
Anniversary  and  country  gatherings,  and  practical  founder  of 
the  Ladies'  Union,  died  at  the  advanced  age  of  eighty-six 
years  in  1904.  The  Rev.  William  Ayerst  the  younger,  at  one 
time  Principal  of  the  Society's  College,  and  lately  Bishop-elect 
of  the  "  Church  of  England  in  Natal,"  who  had  almost  been 
brought  up  in  the  Society ;  Sir  William  Thomas  Charley,  K.C., 
formerly  Common  Serjeant  of  the  City  of  London,  a  writer  and 
lecturer  on  various  subjects  ;  and  J.  K.  D.  Wingfield-Digby, 
M.P.,  of  Sherborne  Castle,  one  of  the  junior  members, 
all  died  in  1904. 

In  1906  we  lost  Major-General  Alexander  James  Bruce, 
H.E.I.C.S.,  late  Mysore  Commission,  at  the  age  of  76  years. 
He  was  one  of  the  very  oldest  members  of  Committee,  having 
been  elected  as  far  back  as  1879,  and  was  appointed  Chairman 
in  succession  to  the  late  Mr.  W.  N.  West.  He  was  annually 
re-elected  to  the  position  for  some  years,  and  in  1898  he  was 
created  a  Vice-President  of  the  Society.  In  1907  there  passed 
away,  at  the  very  advanced  age  of  eighty-nine  years,  Mr. 
William  Grain,  Vice-President,  who  had  been  a  member  of 
Committee  since  1891.  As  long  as  he  was  able,  he  regularly 
attended  its  meetings,  being  vitally  interested  in  its  objects 
and  work.  He  was  also  a  Life  Member  of  the  Society  and  a 
munificent  donor.  He  gave  the  funds  for  the  purchase  of  the 


1908]  DEATH    OF    FRIENDS    AND    MISSIONARIES  585 

Rotterdam  Mission  Hall,  for  the  endowment  of  the  "  Grain  " 
Bed  in  the  Jerusalem  Hospital,  and  for  the  clock  in  the  tower 
of  the  same  institution,  at  the  public  opening  of  which,  in 
1897,  he  presided,  representing  the  Committee  on  the  occasion. 
Mr.  Grain  also  bequeathed  a  legacy  of  ,£1,000  to  the  Society. 
This  year,  1908,  has  taken  from  us  Colonel  Wellesley  Robin 
son,  C.B.,  a  member  of  Committee  since  1890;  and  the  Rev. 
Francis  Paynter,  a  Vice-President  and  generous  supporter. 

Amongst  the  many  other  friends  who  have  fallen  asleep 
during  this  Period  ought  to  be  mentioned  :  Miss  Alice  Hooper, 
the  treasurer  of  the  Clevedon  Association  and  donor 
of  a  bed  in  the  Jerusalem  Hospital,  called  the  "  Sarah 
Hooper,"  whose  work  amongst  the  Jewesses  in  London  has 
already  been  noticed:  Mrs.  Cairnes,  of  Monkstown,  Dublin,  the 
supporter  of  the  "  Charles  Edward  Cairnes  missionary  "  :  Mrs. 
Conran,  supporter  of  the  "  Wrexham  "  Bed  in  the  Jerusalem 
hospital,  and  a  writer  of  numerous  leaflets  on  Jewish  matters  : 
Dr.  William  L.  Rosedale,  vicar  of  Middleton,  Norfolk,  a 
convert  of  the  Society ;  and  Dr.  Henry  C.  Deshon,  of 
Falmouth,  also  of  Jewish  descent,  both  nearly  ninety  years 
of  age  :  Canon  Maurice  Neligan,  of  Dublin,  secretary  and 
then  honorary  secretary  of  the  Church  of  Ireland  Auxiliary: 
Professor  Lionel  S.  Beale  M.D.  Honorary  Physician  to  the 
Society  from  1859  to  1893  :  William  Wynne  Willson,  formerly 
rector  of  Hanborough,  Oxon,  an  Honorary  Life  Governor, 
closely  in  touch  with  the  Society  all  his  life  :  Robert  N. 
Fowler,  of  Bath,  another  Honorary  Life  Governor  and  Trea 
surer  for  many  years  of  the  Bath  Association  :  Mrs.  Orchard, 
who  succeeded  to  Mrs.  Way's  work  amongst  Jewesses  in 
London,  and  carried  it  on  for  many  years  :  Miss  Mary 
Ann  Goodhew,  of  Anerley,  aged  98,  a  collector  for  80  years  : 
the  Rev.  E.  J.  Turckheim,  vicar  of  Hale  Magna,  Lincolnshire, 
a  convert  of  the  Society  ;  and  Mrs.  Richard  Cadbury. 

Of  former  missionaries  there  have  died :  the  Rev.  E. 
Frankel,  who  served  the  Society  at  "  Paris,  Jerusalem, 
Damascus,  Marseilles  and  Tunis  from  1862  to  1881  ;  the 
Rev.  Nahum  Niirnberg,  another  Hebrew  Christian  missionary, 
from  1857  to  1861,  at  Bucharest  and  Manchester;  Edward 


586 


OUTLOOK    FROM     THE    SOCIETY'S    HOUSE  [1901 


Atkinson,  medical  missionary  at  Jerusalem  from  1856  to  1860; 
and  the  Rev.  Frederick  George  Kleinhenn,  who  had  a 
lengthened  connexion  with  the  Society  of  sixty-six  years, 
of  which  thirty-two  were  spent  at  Bucharest. 

Two  prominent  officials  have  passed  away  during  this 
Period— Dr.  Thomas  Chaplin  and  the  Rev.  Charles  H. 
Banning.  The  former  died  on  September  2Oth,  1904,  having 
been  in  the  service  of  the  Society  for  forty-four  years,  spending 
twenty-five  of  these  as  medical  missionary  in  Jerusalem, 
and  most  of  the  remainder,  until  1902,  in  the  same  capacity 
in  London.  Also,  as  Inspector  of  Missions,  he  paid  repeated 
visits  to  every  part  of  the  field.  His  accurate  knowledge  of  the 
needs  of  the  various  stations  was  of  great  use  in  Committee, 
of  which  he  was  elected  a  member  in  1885.  He  was  one  of 
the  most  modest,  humble-minded  and  cautious  of  men, 
and  very  unobtrusive  even  when  giving  the  most  useful  and 
valuable  information.  His  death  was  a  very  great  loss  to 
those  at  headquarters,  who  had  learnt  to  rely  upon  him  for 
counsel  in  many  an  anxious  and  difficult  matter.  The  special 
office  of  "  Inspector  of  Missions,"  which  had  been  created 
for  him,  died  with  him,  the  Committee  deciding  that  the 
Secretaries  of  the  Society  should  again  undertake  this  work. 
The  benefits  of  this  arrangement  are  obvious,  as  it  makes 
them  the  depositaries  of  information,  which  otherwise  they 
must  obtain  at  second  hand. 

Another  equally  severe  bereavement  was  sustained  by 
the  death  on  November  ;th,  1906,  of  the  Rev.  Charles 
Henry  Banning,  who  had  been  identified  with  the  Society 
for  forty-five  years.  He  was  association  secretary  1861-9, 
and  chief  secretary  1869-73.  He  was  a  most  eloquent 
and  able  advocate  of  the  cause,  and  a  frequent  deputation 
even  after  he  had  resigned  the  secretaryship,  both 
on  regular  and  special  occasions.  In  Advent  1901  he 
gave  a  course  of  Bible  readings  in  Exeter  Hall  on  "The 
Jews  and  the  Advent,"  which  were  full  of  information  and 
much  appreciated.  He  deeply  loved  the  Society,  and  loyally 
served  it,  both  in  public  and  in  private,  being  most  regular 
in  attendance  in  the  Committee  room.  In  return  for  his 


1 90S]  DR.     HERZL    AND    ZIONISM  587 

service  he  was,  in  1890,  appointed  Honorary  Secretary,  a  post 
which  has  been  but  rarely  in  existence  during  the  last  eighty 
years,  and  held  by  two  men  only,  Goodhart  and  himself. 

We  must  note  also  the  death  during  this  Period  of  one  or 
two  other  men  formerly  connected  with  the  Society.  The  Rev. 
Thomas  Daniell  Halsted,  rector  of  Little  Hereford,  died  in 
1902.  He  had  been  the  metropolitan  district  secretary  from 
1856  to  1864,  and  sometime  editor  of  the  Jewish  Intelligence. 
He  was  the  author  of  Our  Missions  (1860),  which  was  the 
standard  history  of  the  Society  for  many  years.  In  1903  died 
Robert  Collins,  formerly  assistant  secretary  to  the  Church  of 
Ireland  Auxiliary.  He  had  been  identified  with  the  Society 
for  sixty  years.  One  of  his  last  acts  was  to  give  ^100  for  the 
medical  mission  work  at  Jerusalem.  The  Rev.  Dr.  William 
Joshua  Adams,  association  secretary  (1870 — 80),  and  chief 
secretary  (1880 — 3),  died  in  1904.  During  his  thirteen  years' 
connexion  with  the  Society  he  rendered  much  good  service. 
After  his  resignation  he  held  several  important  positions  :  the 
secretaryship  to  Mrs.  Lewis'  Homes,  and  the  chaplaincy  of 
Christ  Church,  Neuilly,  Paris.  William  A.  Seaton,  formerly 
publications'  clerk  in  the  Society's  House,  and  son  of  a 
former  association  secretary,  died  in  1905,  leaving  most  of  his 
savings  to  the  Society  which  he  had  served  so  long  and 
faithfully.  He  had  retired  at  the  end  of  1895. 

We  must  refer  to  the  death  of  three  notabilities  within  this 
Period.  Dr.  Theodor  Herzl,  the  founder  of  Zionism,  died  in 
1904.  His  pamphlet,  The  Jewish  State,  published  in  1896,* 
gave  a  tremendous  impetus  to  Zionism,  which  had  been 
formulated  in  1882  by  Dr.  Leo  Pinsker,  of  Odessa,  in  his 
pamphlet,  Self-Emancipation,  the  only  Solution  of  the  Jewish 
Question.  Herzl  came  to  be  looked  upon  as  the  leader  in  the 
Zionward  aspirations,  and  was  considered  "  the  new  Moses." 
He  presided  at  six  Zionist  Congresses,  that  of  1903  being 
specially  noteworthy,  because  of  his  announcement  of  the 
offer  by  the  English  Government  of  a  tract  of  land  in  Uganda, 
East  Africa,  for  Jewish  colonization.  This  caused  a  split 

*  See  page  519.  On  Zionism  generally  consult  Abbott,  Israel  in  Europe, 
pp.  482—518. 


588  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE  [1901 

in  the  movement,  which  was  further  checked  by  the  death  of 
its  leader  in  the  midst  of  his  activity  and  work.  The  offer 
of  the  Government  was  subsequently  declined  after  inspection 
by  a  Jewish  commission.  The  Jewish  Territorial  Organization, 
commonly  called  the  ITO,  was  founded  in  1905,  to  form  in 
some  part  of  the  world  a  Jewish  State  upon  an  autonomous 
basis,  as  a  haven  of  refuge  for  persecuted  Jews  in  Russia. 
This  is  not  in  avowed  antagonism  to  Zionism,  but  rather  an 
effort  to  find  a  "  half-way-house  "  to  Palestine.  The  decision 
of  the  Courts  in  1908  makes  the  Zionist  Trust  Funds  available 
for  settlement  of  Jews  in  other  lands. 

The  Baroness  Burdett-Coutts,  who  took  a  practical  philan 
thropic  interest  in  all  sorts  and  conditions  of  men,  Jews  not 
excepted,  died  in  1907.  Other  countries,  besides  our  own, 
shared  in  her  bounty.  The  work  of  the  Palestine  Exploration 
Fund  had  her  generous  support,  and  she  supplied  the  funds  for 
Sir  Henry  James's  topographical  survey  of  Jerusalem.  She 
offered  also  to  restore  at  her  own  cost  the  ancient  aqueducts  of 
Solomon,  to  supply  the  Holy  City  with  water ;  a  work,  how 
ever,  which  the  Sultan  of  Turkey  declined  to  allow. 

Bishop  Samuel  Isaac  Joseph  Schereschewsky,  the  Hebrew 
Christian  Bishop  of  the  American  Church,  died  at  Tokyo,  on 
October  I5th,  1906.  He  was  a  brilliant  scholar  and  orientalist, 
and  the  translator  of  the  Prayer  Book  and  the  Bible  into  the 
Mandarin  and  Wenli  dialects,  and  the  Gospels  into  Mongolian. 
He  also  compiled  Chinese  grammars  and  dialects,  in  order  to 
help  the  missionary  work  of  the  Church  in  China. 

Two  well-known  workers  for  Israel  passed  away  in  1907. 
One  was  the  Rev.  Maxwell  M.  Ben  Oliel,  a  Hebrew  Christian 
who  had  devoted  many  years  of  his  life  to  missionary  work 
amongst  his  brethren,  whose  conversion  to  Christianity  he  had 
so  greatly  at  heart.  He  was  the  founder  of  the  Kilburn  Mission, 
which  he  directed  until  his  death,  and  the  author  of  many 
striking  booklets,  by  means  of  which  he  appealed,  through  the 
post  and  otherwise,  to  a  large  Jewish  circle.  The  other  was 
the  Rev.  John  Wilkinson,  director  of  the  Mildmay  Mission, 
since  its  establishment  by  him  in  1876.  He  had  been 
previously  connected  for  many  years  with  the  British 


I9o81  SOCIETY'S    PUBLICATIONS  589 

Society.  Under  Mr.  Wilkinson's  auspices  a  large  gratuitous 
distribution  of  New  Testaments  in  Hebrew  and  in  Yiddish 
was  made  in  Russia  and  elsewhere.  His  book,  Israel  My 
Glory,  holds  a  deservedly  high  place  in  missionary  literature 
advocating  the  claims  of  the  Jews,  of  which  he  himself  was 
such  an  eloquent  exponent. 

Amongst  the  Society's  publications  of  the  Period  may  be 
mentioned  the  issue,  in  1901,  of  Qtiarterly  Notes,  for  binding 
with  parochial  magazines.  The  first  issue  in  February  of 
that  year  was  encouraging,  amounting  to  57,000  copies  ;  and 
the  last  issue  in  May  1908,  reached  the  total  of  78,000. 
In  1901  an  Intercessory  Service  for  mission  work  amongst  the 
Jews  was  published.  Of  the  series  of  Biographies  of  Eminent 
Hebrew  Christians,  twelve  have  already  appeared.  The  hand 
book,  Missions  to  Je^vs,  reached  its  seventh  edition  in  1906. 
The  Monthly  Cycle  of  Prayer  has  been  re-issued  and  also 
enlarged.  We  may  mention  a  book  of  much  interest,  pub 
lished  in  New  York,  in  1902,  namely,  A  Century  of  Jewish 
Missions,  by  the  Rev.  H.  E.  Thompson.  It  would  be  strange 
indeed  if,  after  ninety  years  of  existence  and  activity,  the 
Society  had  not  amassed  a  full  and  varied  repertoire  of 
information  for  enforcing  the  claims  of  Christianity  upon 
the  Jews.  A  glance  at  the  catalogue  of  missionary 
publications  will  shew  that  the  Society  issues  tracts  in 
English,  Hebrew,  German,  Spanish,  Judaeo-Polish,  Judaeo- 
German,  Judaeo-Spanish,  Judaeo-Persian,  French,  Dutch, 
Italian,  Roumanian,  Amharic,  and  Arabic.  These  cover 
almost  every  conceivable  topic  of  controversy  that  can 
arise  between  Christian  and  Jew  ;  and,  it  may  without 
exaggeration  be  said,  have  proved  very  effective  weapons  for 
the  purpose.  Five  million  tracts  have  been  judiciously 
circulated,  and  that  in  every  country  of  the  world.  Such 
a  collection,  however,  can  never  indeed  be  regarded  as  complete, 
for  there  ought  always  'to  be  a  steady  issue  of  these 
silent  messengers  to  meet  the  requirements  of  the  day, 
and  the  ever  changing  character  of  the  Jewish  mission  field. 
The  Reform  Jews  require  very  different  handling  from  that 
which  is  suitable  to  the  Orthodox.  When  a  Jew  no  longer 


590  OUTLOOK    FROM    THE    SOCIETY'S    HOUSE         [1901-8 

believes  in  the  Talmud,  and  perhaps  not  even  in  the  Old 
Testament,  it  is  of  no  use  approaching  him  in  the  way  one 
would  a  rabbinical  Jew  to  whom  both  are  sacred  and 
authoritative.  For  this  and  other  reasons  the  Society 
seeks  to  keep  abreast  of  the  times  with  its  missionary 
literature.  A  special  Committee,  composed  of  experts,  with 
the  Rev.  A.  Lukyn  Williams  as  adviser,  is  continuously  at 
work  revising  the  existing  tracts,  and  bringing  them  up  to 
date  ;  and  also  in  the  preparation  of  new  tracts  in  various 
languages,  especially  in  Yiddish,  which  is  the  mother  tongue 
of  the  millions  of  Polish  Jews.  It  is  often  their  only  medium 
of  communication,  whether  amongst  themselves,  or  between 
themselves  and  the  Gentile  world.  Consequently,  it  is  of 
the  utmost  importance  that  the  Society  should  be  in  a 
position  to  reach  them  by  means  of  its  publications. 

The  Church  Consultative  Committee,*  consisting  of  four 
representatives  of  our  own  Society,  of  the  Parochial  Missions, 
and  of  the  East  London  Fund,  which  meets  four  or  five  times 
each  year,  has  issued  a  useful  series  of  tracts  for  educated 
English  Jews,  by  prominent  writers,  under  the  title  of  Judaism 
and  Christianity.  Mr.  Lukyn  Williams  is  a  co-opted  member, 
and  edits  its  publications.  The  Committee  is  a  useful  means 
of  intercourse  between  the  three  Church  Societies  and  a 
standing  witness  of  their  friendly  relations  and  co-operation 
in  the  cause  of  Missions  to  Jews  in  London. 


*  See  also  page  415. 


CHAPTER     LXI. 

WORK   IN    ENGLAND   AND   IRELAND. 


Dr.  Ellis  returns  to  Warsaw— Canon  Kelk  succeeds  him— Rev.  C.  H.  Titterton— 
Services  in  Ooulston  Street  Hall— Medical  Mission— Baptisms— Schools— Magazine- 
Students— Operative  Jewish  Converts'  Institution— Parochial  grants  to  many 
parishes— Dr.  Paul  Bendix— Open-air  pulpits  in  Spitalfields  and  Whitechapel 
Churchyards— Work  in  these  parishes— Liverpool— Manchester— Leeds— Death  of 
Canon  Kelk— Birmingham— Bristol— Death  of  the  Rev.  J.  M.  Eppstein— Death  of 
the  Rev.  J.  C.  S.  Kroenig— Hull  Mission— Death  of  the  Rev.  J.  Lotka. 

THE  work  in  England  during  the  years  under  review  has 
been  of  a  similar  nature  to  that  described  in  Chapter 
LIV.,  and  need  not  be  described  at  length.  After  the 
return  of  Dr.  Ellis  to  his  old  post  at  Warsaw  in  the  autumn 
of  1900,  the  senior  missionary,  the  Rev.  A.  Bernstein, 
remained  in  charge  of  the  London  mission  till  June  of  the 
following  year ;  when  Canon  Kelk,  who  had  resigned  his 
work  at  Jerusalem,  was  appointed  head  ;  and  the  Rev.  £.  H. 
Titterton,  then  association  secretary  for  the  northern  district, 
and  formerly  of  Warsaw,  was  added  to  the  staff  in  the  place  of 
the  Rev.  F.  L.  Denman,  who  was  appointed  Secretary  after 
eight  years  missionary  work  in  London.  In  1904  Canon 
Kelk  was,  on  the  ground  of  health,  transferred  to  the  less 
laborious  sphere  at  Leeds,  and  Mr.  Titterton  succeeded  to 
the  headship.  In  addition  to  the  staff  mentioned  in  the 
previous  Period,  the  Rev.  F.  A.  and  Mrs.  Dixon,  Mr.  J.  C.  Goss, 
A.  Weiman,  Miss  Burney,  Miss  Burgess,  Miss  Kelk,  Miss  E. 
M.  Gill  and  Mrs.  Buchan-Hepburn  have  at  different  times 
been  attached  to  the  mission,  which  has  continued  to  have  its 
centre  in  Goulston  Street  Hall.  Several  services  have  been 
regularly  held  there  each  week  ;  latterly  with  3,000  Jewish 
attendances  each  year,  both  at  the  Saturday  and  Sunday 
services.  This  success  is  greatly  owing  to  the  Yiddish 
hymn-book,  compiled  by  Mr.  Titterton.  Lantern  lectures 
are  given  to  adults  and  children,  mothers'  meetings  and 


592 


WORK    IN    ENGLAND    AND    IRELAND  [1901 


classes  of  many  descriptions  are  held.  Since  the  retirement  of 
Dr.  Chaplin  in  1902,  the  medical  work  has  been  done  most 
ably  and  gratuitously  by  Dr.  W.  R.  Bell,  the  aggregate  attend 
ances  to  the  end  of  1907  amounting  to  50,650.  Special  ser 
vices  are  held  during  the  Jewish  fasts  and  feasts.  Open-air 
services  also  are  held  from  time  to  time  in  Victoria  Park.  The 
return  of  the  "Wanderers' Home"  in  1903,  has  greatly  helped  on 
the  work  in  London.  During  the  years  under  review  there  have 
been  88  baptisms,  including  those  of  the  Jewish  boys  and 
girls  in  the  Streatham  Schools  Altogether  there  have  been 
2,110  baptisms  in  the  mission,  and  1,451  children  have  been 
educated  in  the  schools  since  1809.  These  were  enlarged  in 
1905  by  the  addition  of  a  new  hall  at  a  cost  of  ^850.  A 
monthly  missionary  magazine,  the  Kdl  Shophar,  was  published 
in  1902.  This  was  superseded  in  1905  by  the  Kol  M 'bhasser, 
edited  by  Mr.  Bernstein,  which  has  been  found  most  useful  in 
visitation  and  correspondence.  Only  three  students  were 
trained  during  the  Period,  one  at  Highbury,  another  at 
Cambridge,  and  a  third  at  St.  Aidan's. 

The  Operative  Jewish  Converts'  Institution  has  continued  its 
excellent  work.  There  is  no  register  extant  of  beneficiaries 
before  1831,  but  since  that  year  1,047  Jewish  converts  have  been 
received,  and  about  1 16  of  the  number  have  become  preachers 
of  the  Gospel,  chiefly  as  missionaries  or  parochial  clergymen. 
Colonel  Robert  Williams,  M.P.,  has  been  President  since  1905. 

As  if  to  emphasize  the  recommendations  of  the  Convocation 
of  Canterbury,  given  in  the  preceding  chapter,  the  parochial 
missionary  grants  made  by  the  Society  during  the  last  few 
years  have  been  more  than  in  any  previous  Period.  For 
1908-9  as  much  as  ;£  1,428  has  been  assigned  to  parochial 
missions  in  eight  different  parishes  in  London,  and  for 
diocesan  missions  in  Liverpool  and  Birmingham.  Help 
has  thus  been  given  to  the  incumbents  of  Christ  Church, 
Spitalfields  ;  St.  Mary,  Spital  Square  ;  St.  Stephen,  Spital- 
fields  ;  St.  Mary,  Whitechapel  ;  Christ  Church,  and 
St.  Benet,  Stepney  ;  and  Highbury.  The  names  of  the 
parochial  missionaries  are  the  Revs.  A.  L.  W.  Adler  (now 
at  Paris),  W.  H.  Scott,  M.  H.  L.  Williams,  and  C.  E.  Thomas 


1908]  PAROCHIAL     GRANTS  593 

(now  at  Cairo).  M.  Marcus,  R.  S.  Spiegel,  B.  S.  Rosenthal  (now 
at  Dublin),  F.  J.  M.  Iredell,  Miss  Robertson,  Miss  Collis  and 
Miss  Long  in  Spitalfields  ;  D.  J.  Neugewirtz  (now  at  Mon 
treal),  the  Rev.  H.  Zimmermann  (now  at  Bucharest),  F.  W. 
Blum  (deceased),  Miss  Barrow  (now  Mrs.  Zimmermann),  J.  S. 
Davidson,  and  Miss  Dixie  in  Whitechapel ;  A.  Goldner,  T. 
M.  Rosenthal  and  Miss  Dixie  in  Stepney  ;  the  late  Dr.  Paul 
Bendix  and  Mrs.  Guttmann  in  Highbury. 

Dr.  Bendix  died  early  in  1901.  He  was  formerly  a  rabbi 
and  made  a  public  confession  of  Christianity  in  St.  Matthew's 
Church,  Berlin,  in  1860.  He  was  a  very  learned  man,  and,  in 
1883  became  missionary  in  Prebendary  Gordon  Calthrop's 
parish  in  Highbury.  He  continued  in  his  work  amongst  the 
well-to-do  Jews  until  his  death,  and  was  also  lecturer  in  rab 
binic  Hebrew  at  the  Society's  College. 

In  1901  an  open-air  Memorial  Pulpit  to  Bishop  Billing  was 
erected  in  the  Spitalfields'  churchyard,  and  dedicated  by 
Archbishop  Temple.  It  is  regularly  used  for  open-air  services 
for  the  Jews  on  Saturdays  and  feast  days,  as  also  is  a  similar 
pulpit  in  Whitechapel  churchyard,  which  had  been  placed  there 
some  years  previously.  Jews  are  in  this  way  attracted  and 
induced  to  enter  the  church  for  another  service.  Earnest 
missionary  work  is  carried  on  in  all  the  parishes  subsidised  by 
the  Society.  In  that  of  Christ  Church,  Spitalfields,  where  the 
Rev.  W.  <H.  Davies  succeeded  Bishop  Billing  as  rector,  there 
are  nearly  thirty  gatherings — classes,  guilds,  clubs,  and  night- 
schools — each  week  for  Jews,  Jewesses  and  their  children.  In 
the  other  grantee  parishes  there  are  likewise  many  similar 
organizations.  House  to  house  visitation  also  is  systematically 
carried  on. 

Turning  to  the  Provinces.  Owing  to  the  efforts  of  the  Rev. 
S.  T.  Bachert,  a  new  mission  hall,  with  dispensary,  situated 
on  the  borders  of  the  Jewish  quarter,  was  opened  by  Bishop 
Royston  in  Liverpool  in  1901,  where  an  excellent  work  has  been 
done  throughout  the  Period.  The  Rev.  K.  E.  Khodadad,  E. 
Asch,  J.  Kirsch,  Miss  J.  Winslow  and  Miss  E.  Whatham  were 
Mr.  Bachert's  fellow-helpers.  Mr.  Bachert  was  placed  on  the 
Society's  deputational  staff  in  1904  and  the  Rev.  S.  Schor 

Q  Q 


594  WORK    IN    ENGLAND    AND    IRELAND  [1901 

succeeded  to  the  headship  of  the  mission  in  that  year,  and  Mr. 
Kirsch  in  1907;  Miss  Ida  Banner  and  Mrs.  Gelbert  have  been 
their  fellow-workers.  Drs.  R.  W.  Mackenna,  Newton  Davies, 
and  Waitman,  and  Misses  Dumbell  and  Gardner,  have  rendered 
invaluable  and  honorary  services  in  the  dispensary.  Out  of  7,800 
Jewish  attendances  in  one  year  of  the  Period — 1903 — as  many 
as  3,717  availed  themselves  of  medical  advice,  the  others 
coming  for  the  evangelistic  meetings.  At  the  beginning  of 
1908  Mr.  Khodadad  was  placed  in  charge  of  the  station,  and 
the  appointment  of  a  parochial  missionary  was  likewise 
sanctioned  to  meet  the  needs  of  the  ever-growing  residential 
Jewish  population,  which  now  amounts  to  12,000. 

Mr.  Israel  Sunlight  remained  at  Manchester  till  May  1901, 
when  he  was  transferred  to  Lemberg.  He  was  succeeded  by 
Mr.  Khodadad  in  1902.  In  addition  to  the  honorary  workers 
mentioned  previously,  Miss  Nora  Harrison  and  Miss  Ricketts 
have  given  valuable  help  to  the  work,  which  has  been  growing 
in  importance,  proportionate  to  the  increase  in  Jewish  popu 
lation,  now  not  far  short  of  30,000.  In  1904  the  commodious 
house,  partly  acquired  by  local  funds,  became  the  property  of  the 
Society.  It  is  splendidly  situated  in  the  Jewish  quarter  and 
forms  a  good  centre  for  the  Society's  operations.  The  Rev.  J. 
Segal  1,  from  Damascus,  succeeded  to  the  charge  of  the 
mission  in  1907. 

The  work  at  Leeds,  with  its  1 5,000  Jews,  is  also  of  great 
importance.  Mr.  R.  S.  Spiegel  continued  in  charge  till  1904, 
when  he  was  succeeded  by  Canon  Kelk.  The  new  helpers  of 
the  Period  have  been  Drs.  S.  T.  Rowling,  S.  J.  Fox,  and  Liddell  ; 
S.  H.  Hey  (Dentist),  and  Mr.  Sanderson,  in  the  medical  depart 
ment  ;  Miss  Kelk,  Mrs.  Burniston,  Miss  Barber,  Miss  Hield, 
the  Misses  Hobson,  Miss  Roesset,  Miss  Crabtree  and  Mr. 
Spalenice  in  the  general  work.  In  1903  a  larger  mission 
hall  was  acquired  by  the  efforts  of  local  friends,  and  is  the 
centre  of  a  varied  and  growing  organization. 

Canon  Kelk,  whose  health  had  been  failing  for  some 
months,  died  on  January  27th,  1908,  at  the  age  of  72  years. 
This  was  a  great  loss  to  the  Society  in  whose  service  he  had 
been  for  thirty  years,  at  Jerusalem,  London  and  Leeds.  He  had 


1908]  WORK    IN    THE    PROVINCES  595 

offered  himself  over  fifty  years  ago,  influenced  by  a  visit 
paid  by  the  Rev.  W.  Ayerst  to  Cambridge,  where  he  was 
then  an  undergraduate.  He  subsequently  held  curacies  and  the 
living  of  St.  Stephen's,  Burmantofts,  Leeds,  until  1878,  when 
he  was  appointed  to  the  Jerusalem  mission.  His  labour  there 
and  in  London  has  already  been  described.  He  was  an 
earnest  Christian  man,  an  evangelical  Churchman  of  wide  and 
generous  sympathies,  and  an  able  preacher  and  speaker.  He 
died  in  harness,  as  he  greatly  desired  to  do,  and  was  mourned 
by  a  large  circle  of  personal  friends,  and  fellow-workers,  one 
'of  whom  wrote  :  "  His  death  is  a  great  loss  to  the  mission.  It 
has  been  such  a  blessed  time  while  he  was  over  it.  He  knew 
the  Jews  and  the  needs  of  the  work  so  well,  and  his  firm,  tactful, 
kindly  control  of  the  workers  has  been  very  helpful  to  them." 

The  work  at  Birmingham  was  carried  on  after  the  removal 
of  the  Rev.  J.  Lotka  to  Hull,  in  the  beginning  of  1901,  by 
Mr.  G.  G.  Priestly,  who  left  Swansea  that  year.  There  were 
other  changes,  for  Miss  Woosnam  left  for  Jerusalem  in  1901, 
and  in  1902  Miss  Werfel  resigned  her  medical  work  in 
connexion  with  the  Society.  In  the  same  year  a  new  mission 
hall  was  opened  in  the  Jewish  quarter  of  5,000  inhabitants,  but 
did  not  prove  a  successful  centre.  In  1904  Mr.  R.  S.  Spiegel, 
from  Leeds,  was  placed  in  charge,  remaining  till  1906,  when  he 
was  transferred  to  Spitalfields.  During  1907  the  work  was 
re-organized,  and  on  parochial  lines,  the  Society  making  a 
grant  to  the  rector  for  a  diocesan  missionary  curate,  the 
Rev.  E.  Asch. 

At  the  opening  of  the  Period,  the  wo'rk  in  the  south  of 
England  was  being  carried  on  by  the  Rev.  J.  M.  Eppstein, 
living  at  Bristol  and  in  charge  of  the  "  Wanderers'  Home." 
He  was  spared  for  two  years  longer,  during  which  he  bap 
tized  fourteen  Jews  :  and  then,  on  May  loth,  1903,  he  was 
called  home.  The  departure  of  this  faithful  and  successful 
veteran  missionary  was  indeed  a  heavy  loss  to  the  Society, 
with  which  he  was  connected  from  his  boyhood  in  Jerusalem. 
His  story  is  extremely  fascinating  and  romantic.*  Born  at 

*  See  Biographies  of  Eminent  Hebrew  Christians,  vii. 
QQ  2 


596 


WORK     IN    ENGLAND    AND    IRELAND  [1901 


Memelin  1827,  baptized  at  Jerusalem  by  Bishop  Alexander 
in  1844,  educated  at  the  Malta  Protestant  College  and 
subsequently  in  the  Society's  College  in  London  from  1854 
to  1857,  he  served  the  Society  devotedly  as  a  missionary 
for  46  years;  successively  at  Bagdad  from  1857  to  1867, 
Smyrna  from  1867  to  1885,  London  from  1885  to  1894, 
and  Bristol  for  the  next  nine  years.  His  earnestness  and 
spirituality  of  mind,  his  ability,  his  acquaintance  with  fourteen 
languages  and  dialects,  his  force  of  character,  his  love  of  his 
brethren,  his  devotion  to  his  Lord  and  Master  and  also  to 
the  Society,  combined  to  make  him  one  of  the  most  successful 
missionaries  the  Society  ever  had.  His  spiritual  children  are 
to  be  found  in  every  quarter  of  the  globe,  and  he  could 
enumerate  262  converts,  baptized  by  him  during  his  long 
missionary  career,  in  East  and  West. 

The  death  of  the  Rev.  J.  C.  S.  Kroenig,  who  carried  on 
parochial  missionary  work  in  Hull  for  many  years,  receiving 
a  subsidy  from  the  Society,  necessitated  a  change  in  methods  of 
action.  Consequently,  the  trustees  of  the  mission  house,  which 
had  been  given  by  Mrs.  Disney  Robinson,  for  Mr.  Kroenig's 
use,  now  transferred  it  to  the  Society,  and  the  Rev.  J.  Lotka 
was  appointed  to  the  charge  of  the  mission  at  the  beginning 
of  1901.  He  continued  the  Saturday  services  and  night 
classes  in  the  hall,  visited  the  3,000  resident  Jews,  and 
addressed,  and  distributed  New  Testaments  and  tracts  amongst, 
the  emigrant  Jews  at  the  docks,  of  whom  about  10,000  arrive 
each  year.  He  quietly  persevered  until  his  illness  toward 
the  end  of  1906,  which  ended  in  his  death  on  May  4th,  1907, 
after  thirty -four  years'  faithful  service  to  the  Society  in  Galicia, 
Persia,  Germany,  Egypt,  and  lastly,  in  England.  He  was  a 
very  humble-minded  and  retiring  man,  though  well  equipped 
by  learning  and  other  excellent  gifts. 

The  Jewish  population  in  Ireland,  especially  in  Belfast,  has 
been  increasing  in  recent  years,  and  now  amounts  to  about 
4,000.  There  are  three  centres  of  work — Dublin,  Belfast  and 
Cork,  under  the  supervision  of  the  Rev.  W.  J.  Mayne,  who 
succeeded  the  Rev.  E.  H.  Lewis  Crosby  on  his  appointment  to 
the  rectory  of  North  Strand  and  Drumcondra  in  March  1904. 


I9o8]  DUBLIN,     BELFAST    AND     CORK\  597 

The  other  Church  of  Ireland  Auxiliary  workers,  in  addition 
to  those  previously  mentioned,  have  been  the  Revs.  W.  H.  Scott, 
and  J.  Gordon  in  Belfast ;  Miss  E.  Webster  (subsequently  Mrs. 
Adeney)  and  Miss  Keith  at  Dublin  ;  and  Miss  E.  S.  Bligh,  in 
Cork.  In  1902  B.  S.  Rosenthal  succeeded  J.  B.  W.  Breslau, 
who  was  transferred  to  Warsaw,  as  the  Society's  missionary 
in  Dublin.  To  meet  the  growing  needs  of  the  work  in  that 
city  a  fresh  centre,  Old  St.  Kevin's  Church  House,  was  occupied 
in  the  beginning  of  1902  until  1904 ;  since  then  a  new  mission 
house,  at  82,  Heytesbury  Street,  acquired  in  1903,  has  been 
the  pivot  of  operations.  A  medical  department  was  added  in 
1905,  and  to  this  Drs.  Sneyd-Torney  and  Ashe,  and  Miss 
Conway  have  given  valuable  services. 


CHAPTER   LXII. 

WORK  ON   THE  CONTINENT. 


Rev.  A.  C.  Adler  in  Holland— His  death— Succeeded  by  Rev.  L.  Zeckhausen— 
Rev.  D.  H.  Dolman  at  Hamburg— Baltic  Provinces— J.  M.  Flad  at  Kornthal— 
Rev.  W.  Becker  leaves  Berlin— Review  of  the  work  in  the  German  Empire- 
Rev.  C.  H.  Titterton  and  Dr.  Ellis  at  Warsaw— Becker  at  Vienna— Lemberg  and 
Cracow— Rev.  J.  H.  Adeney  at  Bucharest— Death  of  Mamlock  in  Paris— Succeeded 
by  Rev.  A.  L.  W.  Adler— Work  in  Rome  and  Constantinople. 

THE  work  in  Holland,  which  continued  under  the  charge 
of  the  Rev.  A.  C.  Adler,  until  his  lamented  death  in 
the  autumn  of  1907,  was  carried  on  even  more 
energetically  than  ever  both  at  Amsterdam  and  Rotterdam. 
In  the  former  city  thirty-two  Jewish  baptisms  took  place, 
making  103  altogether  by  Mr.  Adler,  whilst  a  great  many 
others  were  baptized  in  the  Dutch  Church.  The  Holy 
Scriptures  were  largely  circulated,  and  many  towns  visited. 
At  Rotterdam  the  increasing  number  of  Russian  emigrants 
embarking  for  America  necessitated  the  opening  of  a  mission 
house  in  1901  ;  and  its  enlargement  in  1905.  Since  the 
former  date,  and  up  to  the  close  of  1907,  as  many  as 
143,864  Jews  visited  "Elim,"as  it  is  called,  which  has  been  the 
centre  of  a  great  missionary  work  under  the  immediate  care  of 
J.  Zalman.  The  death  of  Mr.  Adler  in  1907  was  an  irreparable 
loss.  He  had  been  a  devoted  missionary  for  forty  years,  first 
at  Bucharest,  then  at  Frankfort-on-the-Main,  and  since  1873 
at  Amsterdam  where  he  laboured  in  season  and  out  of 
season  to  win  the  souls  of  his  brethren  to  Christ.  He  will 
long  be  remembered  in  the  annals  of  the  Society,  and  his 
name  held  in  honour  for  his  works'  sake.  The  mission  has 
made  its  mark,  and  is  a  power  for  good  in  the  Low  Countries, 
where  it  has  aroused  warm  interest  in  the  evangelization  of 
the  Jews.  The  Rev.  L.  Zeckhausen,  formerly  missionary  at 
Cracow,  succeeded  Mr.  Adler  in  Holland. 


I90I-8]  WORK    IN    GERMANY  599 

The  Rev.  D.  H.  Dolman  has  pursued  his  laborious  task 
in  Hamburg  during  this  Period  with  great  encouragement,  and 
reported  forty-one  baptisms  up  to  the  end  of  1907,  making 
seventy-two  in  all  during  his  residence  of  ten  years.  The 
Home  has  been  the  centre  of  much  spiritual  blessing  in  its 
care  of  young  Jews  from  many  parts  of  the  world,  there  having 
been  699  inmates  since  1897.  Israel's  Hoffnung,  a  magazine 
commenced  by  Mr.  Dolman  in  1902,  has  reached  the  very  large 
circulation  of  55,000  copies  every  month.  The  monthly  post 
age  bill  amounts  to  nearly  £100.  The  magazines  are  folded 
and  stitched  in  the  Home,  which  thus  supplies  permanent 
employment  for  the  inmates,  who  earn  on  an  average  twenty 
shillings  a  month,  and  are  thus  able  to  provide  themselves 
with  clothes. 

Mr.  C.  Urbschat's  labours  in  the  Baltic  provinces  came  to 
an  end  in  October  1903,  when  he  was  placed  on  the  list  of 
retired  missionaries.  He  had  resided  nine  years  at  Danzig 
and  eleven  years  at  Konigsberg.  He  came  into  contact  with 
many  thousands  of  Russian  refugee  Jews,  to  whom  he  delivered 
the  spoken  and  printed  Gospel.  He  tried  to  reach  the  resident 
Jews  in  various  ways,  by  services,  lectures,  and  by  correspond 
ence,  but  without  much  success.  Yet  many  Jews  called  upon 
him ;  several  became  enquirers,  and  four  became  Christians. 

South  Germany  has  had  a  resident  missionary  in  Wiirtem- 
berg  since  1875,  in  the  person  of  Mr.  J.  M.  Flad,  who  has  lived 
at  Kornthal  since  he  was  debarred  from  continuing  his  work 
in  Abyssinia,  though  he  still  watches  over  with  fatherly  love 
and  interest  the  labours  of  the  Society's  missionaries  in  that 
country.  He  made  occasional  visits  to  the  Jews  of  Bavaria 
and  Baden  as  well  as  Wiirtemberg,  as  long  as  his  health 
permitted,  and  has  circulated  a  large  quantity  of  Christian 
literature.  Notwithstanding  the  indifference  of  the  Jews  in 
those  districts  as  to  religious  matters,  he  has  reported  baptisms 
from  time  to  time  in  Christian  churches. 

The    Rev.  A.  C.  F.  W.  Becker   remained   at   Berlin    until 


600  WORK    ON    THE     CONTINENT  [1901 

September,  1901,  when  he  was  transferred  to  Vienna.  During 
the  nine  months  of  that  year  he  had  visited  1,122  Jewish 
houses,  finding  many  enquirers,  and  baptized  three  Jews.  This 
retirement  from  Berlin,  which  had  been  a  fruitful  field,  was  in 
pursuance  of  the  policy  laid  down  some  years  previously, 
namely,  to  withdraw  the  Society's  missionaries  from  Con 
tinental  Protestant  countries  having  their  own  missionary 
agencies. 

In  reviewing  the  Society's  operations  in  Germany  during 
the  last  eighty  years  or  so,  we  cannot  but  realize  that,  with 
the  Divine  blessing,  extensive  and  solid  work  has  been  accom 
plished.  The  German  Empire  has  been  occupied  in  the  length 
and  breadth  of  it.  As  many  as  40  towns  have  been  mission 
stations  at  different  times,  and  under  differing  circumstances. 
Baptisms  by  missionaries  have  been  by  no  means  few  ;  bap 
tisms  by  the  ministers  of  the  Established  Church  have  been 
numerous.  Many  thousands  of  Jews  in  Germany  have 
embraced  Christianity,  and  in  bringing  about  this  great  result 
the  Society  has  had  an  important  share.  It  has  only  two 
stations  in  Germany  at  the  present  time. 

Warsaw  was  left  without  a  missionary  for  a  year  and 
a  half  after  the  departure  of  the  Rev.  C.  H.  Titterton  in 
1898.  In  1900  Dr.  Ellis,  though  advanced  in  years,  very 
courageously  offered  to  return  to  his  old  post,  which  he 
did  in  September  of  that  year.  The  mission  chapel  was 
re-opened  on  January  2;th,  1901,  to  the  great  delight  of  the 
congregation  of  Hebrew  and  Gentile  Christians.  A  year  later 
J.  B.  W.  Breslau  was  added  to  the  missionary  staff,  remaining 
there  until  his  appointment  to  Lemberg  in  1906.  The  past 
seven  years  have  indeed  been  full  of  peculiar  difficulty  and 
trial  for  the  Poland  mission,  owing  to  organized  disorders 
and  revolutionary  outbreaks,  accompanied  in  various  localities 
by  ill-treatment  and  even  massacres  of  Jews.  These  naturally 
produce  a  feeling  of  insecurity  most  detrimental  to  the  work, 
.  Ellis  has  bravely  stuck  to  his  post,  and  has  been 
aermitted  to  baptize  153  Jews  up  to  the  end  of  1907.  Warsaw 
has  always  yielded  an  abundant  spiritual  harvest,  for  since  the 


igoS]  WORK    JN    AUSTRIA  601 

establishment  of  the  mission  949  have  been  baptized  by  the 
Society's  representatives,  who  have  been  invariably  Gentiles, 
because  they  are  more  acceptable  to  the  authorities  of  the 
country  than  Hebrew  Christians.  The  visible  success  of 
the  work  has  been  great :  for,  apart  from  the  large  number 
of  baptisms  recorded,  numbers  of  Polish  Jews,  who  first 
heard  the  Gospel  in  Poland,  have  been  baptized  in  other 
countries. 

Let  us  turn  to  Austria.  Vienna,  with  its  160,000  Jews,  was 
again  occupied,  in  1901,  the  Rev.  A.  C.  F.  W.  Becker  being 
stationed  there  in  November  of  that  year.  It  has  more 
resident  Jews  than  any  city  in  Europe,  with  the  exception  of 
Warsaw  and  Buda-Pesth  ;  but  the  restrictions  on  the  work 
are  many.  No  special  mission  hall  for  Jews  is  allowed  :  and 
no  public  distribution  of  literature.  The  missionary's  work  is 
confined  to  laborious  and  extensive  house-to-house  visitation 
of  all  classes,  rich  and  poor,  professional  and  mercantile,  and 
to  preaching  in  ordinary  churches  and  halls.  These  duties 
fully  occupy  Mr.  Becker's  time.  During  his  residence  at 
Vienna  he  has  visited  14,911  Jewish  families,  and  sold  3,383 
New  Testaments,  and  14  Bibles  ;  also  19,790  tracts,  many  being 
written  by  himself.  He  has  given  away  425  portions  of 
the  New  Testament  and  62,880  tracts,  including  copies  of 
his  able  little  quarterly  magazine,  Dibre  Emeth.  These 
high  figures  testify  to  a  vast  amount  of  personal  effort.  Mr. 
Becker  has  baptized  eleven  Jews.  Some  of  his  enquirers  have 
been  received  into  the  Church  by  other  clergymen.  The 
number  of  Jewish  baptisms  at  Vienna  is  very  large.  In 
1906  no  less  than  227  Jews  were  baptized  by  Lutheran 
clergymen.  In  1907  from  50  to  65  Jews  left  the  synagogue 
every  month.  Mr.  Becker  endeavours  to  influence  his  converts 
also  after  their  baptism.  Some  have  left  Vienna,  with  whom 
he  can  only  correspond.  He  visits  also  many  important 
towns  in  Austria  and  Germany. 

Mr.  Israel  Sunlight  was  the  Society's  missionary  in  Lemberg 
from  1901  to  1905.  This  great  Jewish  centre  has  similar 
restrictions  to  those  at  Vienna,  and  the  work  is  of  the  same 


602  WORK    ON    THE     CONTINENT  [1901 

quiet,  plodding  character,  most  of  it  being  done  at  the  cafes 
and  restaurants  resorted  to  by  Jews,  and  in  evening  classes  at 
the  missionary's  own  house.  Sunlight  was  able  to  do  a  good 
deal  of  private  visiting,  and  found  many  open  doors  and  the 
inmates  well  acquainted  with  the  New  Testament,  some  being 
secret  believers.  It  was  a  matter  for  much  regret  when,  for 
personal  reasons,  he  resigned  the  work,  which  has  been  carried 
on  by  Mr.  Breslau  since  1906. 

Cracow,  another  great  centre  with  35,000  Jews,  was  re- 
occupied  in  1902  by  the  Rev.  L.  Zeckhausen,  after  a  vacancy 
of  five  years.  He  has  preached  to  Jews,  held  Bible  readings  for 
them,  and  maintained  a  friendly  intercourse  with  all  classes, 
rabbis,  lawyers,  medical  men,  merchants,  students,  &c.  Three 
baptisms  were  recorded  there  apart  from  those  baptized 
elsewhere.  The  terrible  Jewish  persecutions  in  Russia,  how 
ever,  have  had  a  baneful  influence  on  the  work  during  the  last 
few  years,  although  affording  more  opportunities  for  discussion. 
Mr.  Zeckhausen  left  for  Amsterdam  in  March  1908. 

The  Rev.  J.  H.  Adeney  has  carried  on  his  zealous  and  inde 
fatigable  work  in  Roumania  throughout  the  Period,  assisted 
by  the  Rev.  H.  Zimmermann  since  1905,  and  also  by  three 
or  four  colporteurs.  The  century  opened  with  a  useful 
Conference  at  Bucharest  of  Christian  workers.  Colportage 
has  continued  to  be  a  great  feature  of  the  mission,  being 
carried  on  from  Bucharest,  Bistritz,  Galatz,  and  Jassy.  Many 
towns  are  visited  each  year,  and  thousands  of  Christian 
publications  circulated.  The  mission  services,  held  every 
Sunday  at  Bucharest,  have  been  largely  attended;  and  the 
recent  opening  of  a  new  hall,  in  memory  of  Mrs.  Adeney, 
has  afforded  increased  facilities  for  evangelizing  work.  Mrs. 
Adeney's  death  was  a  great  loss  to  the  mission.  She  had 
been  identified  with  the  Society  since  1898,  and  exercised 
a  deep  influence  at  Bucharest  during  her  short  wedded  life 
from  1903  to  1906.  She  instituted  a  prayer  meeting  and 
missionary  union  among  the  teachers  of  the  school,  together 

ith  a  mothers'  meeting,  and  won  all  hearts  completely, 
she  was  her  husband's  constant  companion  in  his  visits  to 


1 90S]  EDUCATIONAL     WORK    IN    ROUMANIA  603 

the  children's  homes,  while  to  the  teachers  she  was  a  mother, 
ready  at  all  times  to  help  them. 

The  educational  work,  always  an  important  feature  in  this 
mission,  was  largely  increased  in  1902,  by  the  opening  of  a 
new  "  high  school "  for  Jewish  girls  of  the  more  well-to-do 
class,  known  as  the  Negustori  school.  This  'has  been  as 
successful,  under  Mr.  Adeney's  capable  management,  as  the 
older  mission  school  at  Olteni,  and  at  the  close  of  1907  an 
aggregate  of  600  children  were  in  daily  attendance  at  the 
two  schools.  The  Society  has  had  to  purchase  the  Olteni  land 
and  premises,  and  a  new  school  and  other  mission  buildings 
are  now  in  course  of  erection  at  a  total  cost  of  some  ;£8,ooo. 

Mr.  Adeney  has  been  British  Chaplain  at  Bucharest  since 
1905,  and  received  much  generous  help  and  encouragement 
from  the  Bishop  of  Gibraltar  (Dr.  Collins). 

The  total  number  of  Jewish  baptisms  since  the  opening  of 
this  station  in  1846  has  been  146. 

The  work  in  Paris  was  carried  on  by  Mr.  L.  C.  Mamlock 
till  his  death,  in  1902,  after  a  service  of  thirty-two  years  for 
the  Society,  he  having  previously  been  under  training  with  Dr. 
Ewald  for  seven  years.  When  Mamlock  first  went  to  Paris 
in  1876,  the  mission  consisted  merely  in  house-to-house  visit 
ation,  which  was  very  arduous  and  unsatisfactory.  But  after 
twenty-six  years'  labour,  he  left  the  mission  perfectly  organized 
and  in  thorough  working  order,  with  meetings  for  men  and 
women,  Sabbath  schools  and  classes  for  children,  and  mothers' 
meetings  all  regularly  held  in  the  mission  hall.  Mr.  Mamlock 
was  ably  assisted  by  Mr.  Padva,  the  colporteur,  and  Miss 
Maillet,  the  Biblewoman.  The  Rev.  A.  L.  W.  Adler,  mis 
sionary-curate  in  Spitalfields,  succeeded  to  the  charge  in  1903. 
The  meetings  have  continued  to  grow  in  popularity  until  a 
larger  hall  has  been  found  necessary  to  accommodate  the 
increasing  numbers  of  men,  women  and  children  attending 
services,  meetings  and  classes.  Mr.  Padva  and  Miss  Maillet 
continue  to  work  amongst  them.  Dr.  Mamlock,  the  son  of 
the  former  missionary,  has  most  kindly  given  his  valuable 
services  in  the  medical  mission,  supported  locally. 


604  WORK    ON    THE     CONTINENT  [1901-8 

Mrs.  Burtchaell  has  continued  her  good  work  at  Rome, 
aided  by  the  Rev.  Rosario  Giamporcari,  from  1902  to  1904, 
when  he  died,  and  since  then  by  Mr.  R.  F.  Boriglione,  whilst 
Dr.  Arias,  son  of  the  former  missionary,  has  kindly  rendered 
valuable  service  in  the  dispensary.  Mrs.  Burtchaell's  chief 
work  is  amongst  the  Jewesses,  for  whom  she  has  an  em 
broidery  class,  who  manifest  marked  improvement  in  character, 
leading  her  to  hope  that  the  Spirit  of  God  has  been  working 
in  them.  Mr.  E.  P.  Arias,  on  leaving  Rome  in  1898,  continued 
to  labour  at  Genoa,  Leghorn  and  Turin  until  1903,  when  he 
retired  from  active  service. 

Only  one  more  mission  station  in  Europe  remains  to  be 
noticed,  viz.,  Constantinople.  The  Rev.  A.  P.  Weinberger 
was  appointed  to  its  charge  in  March  1901.  The  next  year 
Mr.  J.  S.  Querub  was  transferred  to  Jerusalem.  Schools, 
church  services,  and  all  branches  of  the  work  have  flourished, 
and  extension  of  the  premises  has  been  found  necessary.  In 
December  1904,  Miss  Tucker  resigned  her  post  as  head 
mistress  of  the  schools,  after  twenty-five  years'  service,  and  was 
succeeded  by  Miss  M.  H.  Krollmann.  Miss  M.  L.  Clark, 
Miss  B.  A.  Doughty  and  Miss  Olive  Clark-  have  helped  in 
the  schools,  and  two  other  assistant  teachers.  The  mission 
room  in  Galata  has  drawn  a  large  number  of  Jews  each 
year.  Mr.  Weinberger  has  baptized  nine,  and  four  children  of 
Hebrew  Christian  parents,  since  he  has  been  in  charge 
of  the  mission. 


CHAPTER   LXIII. 

A   LAST   VISIT   TO   THE   HOLY   LAND. 


Canon  Kelk  retires  from  Jerusalem— Succeeded  by  the  Rev.  J.  Carnegie  Brown- 
New  School— Jerusalem  staff— Summary  of  results— Work  in  the  Hospital,  City 
dispensary  at  Siloam — Archdeacon  Sinclair  visits  the  Hospital— The  House  of 
Industry— Death  of  Dr.  Conrad  Schick— Benefits  conferred  by  the  Mission- 
Development  of  Jaffa  Mission— Grant  of  land  at  Haifa— Safed  Mission— School 
work— New  Hospital— Summary  of  work  in  Palestine. 

CANON  Kelk's  long  tenure  of  the  Jerusalem  mission 
came  to  an  end  in  May  1901.  He  had  held  the  post 
for  twenty-two  years,  a  longer  period  than  any  previous 
incumbent,  during  which  there  were  199  Jewish  baptisms  in 
Christ  Church.  It  was  a  time  of  increased  effort,  greater 
earnestness,  and  satisfactory  progress  in  every  way :  the  old 
Jewish  hostility  had  lessened.  The  schools  had  done  excellent 
work,  and  there  had  been  very  few  young  Jews  in  the  House 
of  Industry  who  had  not  become  Christians ;  and  efforts 
amongst  the 'Jewesses  had  received  an  impetus,  owing  to  the 
opening  of  a  Home,  of  which  we  spoke  in  Chapter  LVI.  Canon 
Kelk  was  the  recipient  of  a  gratifying  presentation,  in  the 
form  of  an  illuminated  address  and  a  pilgrim's  staff,  from  the 
Hebrew  Christian  community  of  Jerusalem,  who  expressed 
their  deep  regret  at  his  departure  and  their  sense  of  his  faith 
fulness  and  sympathetic  ministry.  The  Rev.  J.  Carnegie 
Brown,  vicar  of  St.  Paul's,  Brixton,  was  chosen  to  succeed 
Canon  Kelk,  and  arrived  in  Jerusalem  in  November  of  the 
same  year.  He  spoke  of  the  various  workers  whom  he  found 
as  being  all  keenly  in  earnest,  lovers  of  God  and  of  His  people, 
and  eagerly  desirous  of  leading  them  to  Christ.  Mr.  Brown, 
who  had  the  distinction  of  a  canonry  conferred  on  him  by 
Bishop  Blyth  in  1906,  has  during  the  last  six  years  conducted 
the  work  on  the  lines  of  his  predecessor,  and  there  have  been 
41  baptisms.  An  exchange  of  sphere  was  effected  in  1902, 


606 


A    LAS7     VISIT    TO     THE    HOLY    LAND  [1901 


between  the  Revs.  J.  E.  Hanauer,  of  Jaffa,  and  J.  Jamal,  of 
Jerusalem,  and  in  1904,  the  Bishop  conferred  upon  each  of 
them  the  distinction  of  "  Associate  of  St.  George's  Collegiate 
Church,  Jerusalem,"  which  carries  the  privilege  of  wearing  a 
hood.  Mr.  J.  S.  Querub  was  transferred  from  Constantinople 
to  Jerusalem  in  1902.  An  important  event  in  the  same 
year  was  the  opening  of  the  new  day  school  for  girls,  a  plain 
solid  building  adjacent  to  the  church,  and  which  has  been  the 
centre  of  increased  efforts  among  the  native  Jewish  children. 
Miss  Fitzjohn,  having  rendered  devoted  service  of  more  than 
twenty  years  in  the  girls'  boarding  school,  resigned  in  1905. 
She  was  a  real  "  mother  in  Israel,"  and  many  of  her  scholars, 
on  whom  she  expended  unlimited  sympathy  and  love,  will 
"  rise  up  and  call  her  blessed."  She  was  succeeded  by  Miss 
Holland,  Miss  K.  Woosnam,  in  an  honorary  capacity  most 
kindly  taking  charge  of  the  school  during  the  interim. 

In  1901  Miss  Barlee  resigned  her  honorary  work  amongst 
Jewish  women  and  other  enquirers,  in  which  she  had  been 
engaged  since  1883.  She  was  greatly  missed,  and  her 
place  supplied  by  Miss  K.  Woosnam,  and  also  by  Miss 
E.  Perry,  who  is  partially  supported  by  the  Dover  Young 
Women's  ChristianAssociation.  An  industrial  home  for  girls 
was  opened  in  the  spring  of  1903. 

In  this  our  last  notice  we  may  give  the  following  summary. 
From  1849  to  the  close  of  1907,  there  were  648  Jewish 
baptisms  in  Christ  Church,  Jerusalem.  During  fifty  years 
("1857-1907)  the  number  of  scholars  in  the  boys'  school  was 
591,  of  whom  456  were  boarders  and  135  day  pupils.  Of  these 
204  were  baptized  either  before  or  after  admission,  and  37 
after  leaving  the  school.  The  number  of  day  scholars  and 
boarders  in  the  girls'  school  during  the  same  period  was 
774,  of  whom  172  were  baptized  either  before  or  after 
admission. 

The  work  in  the  hospital  has  been  of  its  usual  interesting 
character.  Endowments  have  been  provided  for  two  additional 
nurses— the  "  Pratt "  and  the  "  Cadbury."  There  have  been 
9, 1 90  in-patients  in  the  last  seven  years  (1901-7),  and  consider 
ably  over  12,000  out-patients  each  year.  In  addition  to  these, 


igo8]  WORK    IN    THE   JERUSALEM   HOSPITAL  607 

as  many  as  44,047  patients  were  seen  in  their  own  homes 
in  the  seven  years,  and  from  35,000  to  40,000  prescriptions 
dispensed  annually.  Moreover,  at  the  city  dispensary  some 
10,000  cases  are  treated  each  year  ;  and  since  1900  there  has 
been  a  branch  dispensary  at  Siloam,  with  about  2,000  cases 
every  year.  Dr.  Percy  Radcliffe  assisted  Dr.  Wheeler  in 
1906  in  the  absence  of  Dr.  Masterman  at  Safed,  and  the 
following  have  been  nurses  during  this  Period  :  Misses 
L.  A.  Brooke  Webb,  F.  M.  Abell,  M.  Cohen,  A.  Gough, 
M.  E.  Gwynn,  H.  A.  Braithwaite,  M.  L.  Wells,  E.  M.  Riley, 
J.  E.  Martin  and  M.  Walton.  The  Archdeacon  of  London 
(Dr.  Sinclair),  when  preaching  the  Annual  Sermon  in  1904, 
bore  the  following  striking  testimony  to  the  hospital : 

It  would  be  impossible  to  imagine  a  work  more  certain  to  break  down  prejudice, 
to  win  hearts,  and  to  unite  Jew  and  Christian  in  common  love  to  Him  who  is  the 
Father  alike  of  Jew  and  Christian.  The  hospital  itself  is  a  beautiful  building, 
separate  wards  united  in  a  semi-circle  by  corridors,  surrounded  with  a  lovely 
garden,  on  the  highest  part  of  the  new  city  outside  the  ancient  walls,  with  wide 
and  beautiful  views  on  all  sides.  It  was  one  of  the  most  delightful  and  encouraging 
things  I  saw  in  all  the  Holy  City.  It  was  early  in  the  morning,  but  the  crowd  of 
out-patients  was  great,  and  they  were  pressing  on  each  other  in  their  eagerness  to 
secure  the  attention  of  Dr.  Wheeler.  I  sat  by,  while  one  after  another  came  into 
the  consulting-room  to  explain  their  case  and  obtain  advice  and  prescriptions.  It 
was  easy  to  see  that  one  and  all  had  the  utmost  possible  confidence  in  the  great 
Hakim  (doctor). 

In  speaking  so  warmly  of  the  medical  work  I  must  not  omit  to  mention  the 
schools  for  boys  and  girls  in  connexion  with  Christ  Church.  The  children  have 
improved  marvellously,  and  the  understanding  of  the  true  meaning  of  the  Christian 
life  as  seen  in  the  spirit  and  conduct  of  the  teachers  is  having  a  sure  and  silent 
effect.  In  the  Society's  mission  schools  the  number  of  children  has  been  over 
1,300.  Safed,  Jaffa,  Alexandria,  repeat  in  a  smaller  degree  the  experience  of 
Jerusalem. 

The  House  of  Industry  continued  its  most  excellent  work 
under  the  superintendence  of  Mr.  G.  L.  Day  until  1905,  when 
Mr.  W.  Wright  took  charge.  All  the  inmates  of  the  Home  in 
that  year  were  baptized,  an  unusual  circumstance.  Since  its 
establishment  in  1848  there  have  been  5 16  altogether,  of  whom 
6 1  were  baptized  before  admission,  158  during  residence,  and 
1 8  after  leaving.  A  former  superintendent,  a  well-known 
Jerusalem  resident,  passed  away  on  December  23rd,  1901, 
in  his  8oth  year,  in  the  person  of  Dr.  Conrad  von  Schick,  who 


608 


A    LAST     VISIT    TO     THE    HOLY    LAND 


entered  the  service  of  the  Society  in  1850.  During  those 
fifty-one  years  he  rendered  it  faithful  service  as  trade 
master  in  the  House  of  Industry  at  Jerusalem,  from  1850  to 
1857,  and  as  master  of  the  institution  from  1857  to  1880. 
Since  1857,  and  till  his  death,  Dr.  Schick  had  been  custodier 
of  the  Society's  extensive  property  in  Jerusalem,  and  per 
manent  architect,  in  which  position  his  extensive  and  accurate 
technical  knowledge  proved  of  the  utmost  benefit.  Dr.  Schick 
had  a  world-wide  reputation  for  his  intimate  and  accurate 
knowledge  of  Jerusalem,  ancient  and  modern,  and  was  an 
ardent  investigator  of  the  topography  of  the  Holy  City  in 
Biblical  times.  He  had  many  orders  and  honours  conferred 
upon  him,  being  a  Doctor  of  Philosophy  of  the  University 
of  Tubingen,  a  Baurath  (Counsellor  of  Buildings),  and  a 
Ritter  (Knight).  Dr.  Schick's  Christian  character  and  his 
keen  interest  in  missionary  work  won  for  him  universal 
esteem  and  regard. 

Jerusalem  owes  much  of  her  civilization  and  present-day 
advantages  to  the  Society's  mission,  the  first  in  the  field  in 
Palestine.  Christianity  has  "  promise  of  the  life  that  now  is," 
and  this  saying  has  been  strikingly  verified  in  the  history  of 
the  Holy  City.  One  of  the  former  incumbents  of  Christ 
Church,  the  Rev.  James  Neil,  says  in  one  of  his  interesting 
books  on  Palestine  : 

No  honest  Hebrew,  acquainted  with  the  modern  history  of  Palestine,  can  fail  to 
know  very  well,  however  little  he  may  care  to  confess  it,  that  the  altogether  new 
comforts  and  privileges  he  now  enjoys  are  due  in  no  small  degree  to  the  work,  direct 
and  indirect,  of  Protestant  missionaries,  and  more  especially  of  the  early  missionaries 
to  the  Jews,  if  only  as  being  the  first  in  the  field.  The  very  presence  of  these 
men  of  God  and  their  families,  possessed  respectively  of  the  great  advantages 
of  English,  German,  and  American  training,  was  a  solemn  protest  against 
the  ignorance  and  barbarism  by  which  they  were  surrounded.  In  Jerusalem 
itself,  that  great  stronghold  of  Muslim,  Jewish,  and  apostate  Christian  fanaticism, 
at  the  peril  of  their  lives  they,  and  they  alone,  fought  out,  for  the  benefit  of  all 
alike,  the  great  battle  of  religious  toleration,  and  openly  triumphed.  It  was  the 
missionaries  who,  according  to  the  best  of  their  abilities,  at  once  commenced  the 
work  of  liberal  education,  totally  neglected  before,  and  so  carried  it  on  as  to  compel 
the  Jews  themselves  to  follow  in  the  same  path.  It  was  the  missionaries,  too,  who 
used  their  utmost  endeavours  to  raise  the  Hebrew  women  from  that  depth  of 
degradation  to  which  they  had  been  brought  by  the  teaching  of  the  Talmud,  and 
who  succeeded  so  far  as  to  render  it  absolutely  necessary  for  the  most  bigoted  Jews 


igo8]  DEVELOPMENT    OF  JAFFA     MISSION  609 

in  Jerusalem  to  open  schools  for  girls,  in  order  to  keep  the  young  people  away  from 
the  missionary  establishments.  These  messengers  of  the  Gospel  were  the  first  to 
furnish  duly  trained  and  able  medical  men,  and  to  found  an  excellent  hospital,  so 
as  in  this  particular  also  "to  provoke  to  emulation"  the  rabbis,  whose  medical 
institutions,  subsequently  founded  in  rivalry,  are  now  also  becoming  very  efficient, 
and  no  doubt  a  means  of  much  temporal  good  to  many.* 

Further,  Jerusalem  owes  the  introduction  of  its  olive  wood 
trade  to  the  Society,  and  to  a  great  extent  its  stone-mason 
industry  also.  When  Christ  Church  was  built,  there  were  no 
skilled  stone-cutters  in  the  country,  and  the  mission  was 
compelled  to  bring  workmen  from  Malta.  These  men,  probably 
descendants  of  old  Phoenician  emigrants,  and  it  may  be  of  the 
very  men  who  hewed  stone  for  Solomon's  temple,  taught  the 
modern  Bethlehemite  artisans  their  proper  craft.  Since  the 
close  of  the  Crimean  war,  Latins,  Greeks,  Russians  and  others 
have  undoubtedly  done  much  toward  the  modern  rebuilding 
of  Jerusalem,  but  to  the  Society  belongs  the  credit  of  having 
sixteen  years  before  led  the  way  in  training  the  workmen. 

Good  progress  during  our  Period  may  be  reported  at  Jaffa, 
where  the  Jewish  population  is  ever  increasing,  owing  to 
immigrants  from  Russia,  of  whom  as  many  as  4,000,  out  of  the 
12,000  landing  in  1906,  settled  at  Jaffa  and  the  neighbouring 
colonies.  In  1902  the  depot  was  moved  to  a  more  suitable 
locality,  on  the  main  road  from  the  landing  stage  to  the  rail 
way  station,  and  the  display  of  Bibles  and  other  literature  has 
attracted  a  greater  number  of  visitors,  in  fact  as  many  as  4,683 
in  1907.  A  larger  room  was  also  found  necessary  for  the 
Saturday  mission  service  and  the  evening  classes.  The 
extensive  Jewish  settlements  round  Jaffa  have  been  visited 
many  times  each  year  by  the  Rev.  J.  Jamal,  who,  as  already 
stated,  succeeded  the  Rev.  J.  E.  Hanauer  in  1902. 

In  1901  Mr.  D.  C.  Joseph  discontinued  his  mission  work 
which  he  had  been  carrying  on  at  Haifa  for  some  years,  and 
generously  transferred  the  property  to  the  Society.  Haifa  is 
now  regarded  as  a  sub-station  to  Safed. 

The  work  in  Galilee  has  been  continued  on  the  same  lines 
as  in  the  previous  decade,  the  mission  services  and  meetings 

*  Palestine  Re-peopled,  p.  21. 
R  R 


610 


A     LAST     VISIT    TO     THE    HOLY     LAND  [1901 


at  Safed  being  conducted  by  the  Rev.  B.  Z.  Friedmann  and 
his  fellow-helpers,  and  the  colonies  regularly  visited.  The 
attendance  at  the  girls'  school  has  been  invariably  good, 
beating  all  records  in  1907,  whilst  the  boys'  school,  only 
recently  commenced,  has  had  an  encouraging  amount  of 
success.  Mr.  Friedmann  says  : 

For  nearly  twenty  years  I  have  laboured  in  Safed,  and  during  that  time  the 
change  in  the  Jewish  attitude  toward  the  Christian  faith  has  been  nothing  less 
than  an  entire  revolution  of  ideas.  The  sight,  not  only  of  so  many  eager  children, 
but  also  of  Jewish  mothers  begging  for  them  to  be  taken  into  our  school,  is  truly 
wonderful.  The  Jews  are  perfectly  aware  that  we  teach  the  New  Testament, 
and  that  we  give  regular  instruction  in  the  Christian  religion.  It  is  a  matter  of 
common  remark  that  the  children  are  a  great  means  of  spreading  the  knowledge 
of  Christ  amongst  the  parents. 

The  fruit  of  several  years'  earnest  work  by  Miss  James  and 
Miss  Friedmann  has  begun  to  shew  itself. 

The  new  Hospital,  erected  at  a  cost  of  ^4,000,  was  opened 
on  May  3ist,  1904.  It  is  a  handsome,  compact  building,  on  a 
splendid  site  both  for  health  and  convenience.  It  has 
accommodation  for  forty  patients,  of  whom  there  were  414  in 
1907,  and  a  dispensary,  which  is  in  need  of  enlargement 
already,  owing  to  the  increasing  number  of  out-patients,  of 
whom  there  were  as  many  as  16,679  during  nine  months  of 
1907,  when  Dr.  Masterman  of  Jerusalem,  took  charge  of  the 
medical  work  during  Dr.  Anderson's  furlough  in  England. 
The  latter  has  had  the  help  of  Misses  K.  E.  Day,  A.  M. 
Shaw,  N.  M.  Ingham,  and  B.  L.  Hall  as  nurses. 

In  our  concluding  paragraph  we  may  remark  that  the  Galilee 
mission,  with  the  very  Jewish  town  of  Safed  as  its  centre,  has 
been  gradually  built  up  to  its  present  position  as  one  of  the 
most  important  and  promising  fields  of  the  Society.  The  little 
seed  sown  as  far  back  as  1843  has  become  a  sturdy  tree, 
firmly  rooted  in  the  ground,  and  with  wide-spreading  branches. 
Originally  an  outpost  of  the  Jerusalem  mission,  visited 
frequently  and  periodically,  then  a  sub-station,  it  has  been 
a  separate  organization  since  1893.  With  its  mission  house, 
depot,  school,  dispensary  and  hospital,  and  its  dozen  or  so 


1908]  SUMMARY    OF     WORK    IN    PALESTINE  611 

missionary  agents,  Safed  now  is  one  of  the  most  important  of 
the  Society's  foundations  in  the  East. 

The  foregoing  history  testifies  that  progress  has  been  made 
in  every  direction,  and  in  every  department  of  mission  work 
in  Palestine — a  work  which  has  attained  dimensions  which 
appeared  quite  unattainable  in  days  gone  by.  The  Palestine 
mission  may  be  compared  to  a  river,  which,  rising  as  a  tiny 
rill,  in  course  of  time,  widens  out  into  a  flowing  stream, 
with  many  branches  and  tributaries,  all  helping  to  swell  the 
main  current.  Instead  of  one  agent  in  the  whole  of  Pales 
tine  in  1824,  the  Society  in  1908  has  thirty-five  at  Jerusalem, 
thirteen  at  Safed,  and  two  at  Jaffa. 

It  may  be  assumed  that  Christianity  is  making  progress  in 
Palestine,  especially  amongst  God's  ancient  people.  The 
New  Crusade — the  more  excellent  way  of  spreading  the 
knowledge  of  Christ,  both  by  word  and  kindly  deed — is 
effecting  what  the  Crusaders  of  old  with  carnal  weapons  could 
not  do.  The  rapid  growth  of  Jerusalem,  and  the  fact  that  the 
Jews  there  number  more  than  the  members  of  any  other  race, 
call  for  sustained  and  strenuous  efforts  to  bring  them  into  the 
Redeemer's  fold. 


R  R  2 


CHAPTER  LXIV. 

ASIA,   AFRICA   AND   AMERICA. 

Damascus-Retirement  of  the  Rev.  J.  and  Mrs.  Segall— Difficulties  of  the  work— 
The  GreatMosque— Rev.  J.  Miihlenbruch  at  Smyrna— New  chapel  necessary-^Persia 
—Mr.  M.  Norollah  and  Rev.  J.  L.  Garland— Summary— Egypt  re-occupied—Mr.  F. 
Blum  at  Alexandria— Rev.  C.  E.  Thomas  at  Cairo  —  Abyssinia  Mission— 
Baptisms— Tunis  Mission— New  Church  of  St.  George  —  Direct  and  indirect 
results— Mogador  and  Morocco— Visit  by  Bishop  of  Sierra  Leone— A  wide  field  well 
sown— Association  in  Canada— Miss  E.  G.  Vicars— Deputation  sent  out— Establish 
ment  of  mission  at  Montreal. 

THE   work  at  Damascus  was  carried  on  in  its  various 
branches  without  interruption  until  Mrs.  Segall's  return 
to  England  in    1905,  owing  to  ill-health,  when  her 
very    successful    women's    meetings   were   given   up.      The 
attendance  at  the  Saturday  meetings  varied  considerably,  from 
25  to  300,  whilst  that  at  the  schools  was  well  maintained,  rising 
to  125  children,  the  highest  on  record.      In   1907  the  Rev.  J. 
Segall  was  transferred  to  Manchester,  the  Rev.  J.  E.  Hanauer 
succeeding  him  at  Damascus  in  1908. 

There  can  be  little  doubt  that  missionary  work  amongst  the 
Jews  in  Damascus  is  conducted  under  very  great  difficulties. 
This  is  primarily  owing  to  the  mutual  feeling  of  antagonism 
with  which  Jews,  Christians  and  Mohammedans  of  Damascus 
regard  each  other.  Fanaticism  and  bigotry  are  characteristic 
of  all.  Such  a  state  of  things  cannot  but  hinder  the  efforts 
of  a  Christian  evangelist.  All  the  missionaries  stationed  at 
Damascus  have  been  confronted  with  this  serious  obstacle, 
and  it  is  a  great  hindrance  to  enquirers  openly  embracing 
Christianity.  Notwithstanding  all  this,  and  the  consequent 
lack  of  many  visible  results,  there  is  reason  to  believe  that  the 
Gospel  is  gradually  making  its  way  amongst  Damascene  Jews. 
It  was  Mr.  Segall's  conviction  that  if  only  a  few  Jews  had  had 
the  courage  to  come  forward  and  make  an  open  confession  of 
what  they  believed  in  their  hearts,  many  others  would  have 
followed  their  example. 


190 1 -8]  DAMASCUS,     SMYRNA,     AND    PERSIA  613 

There  is  a  celebrated  building  at  Damascus, theGreat  Mosque, 
which  has  served  pagans  as  a  temple,  and  Christians  as  the 
cathedral  of  St.  John.  Over  a  portal  are  the  words,  "Thy  King 
dom,  O  Christ,  is  an  everlasting  Kingdom,  and  Thy  Dominion 
endureth  throughout  all  ages."*  Although  the  church  was 
almost  destroyed  when  taken  by  the  Mohammedans,  and 
although  the  mosque,  which  succeeded  it,  has  been  three  times 
partially  consumed  by  fire,  these  words  have  remained  imperish 
able.  They  have  looked  down  upon  centuries  of  Moslem  sway, 
and  are  as  stable  to-day  as  when  they  were  written.  They  are 
at  once  a  prophecy  and  an  encouragement.  They  assure  us 
that  the  Crescent  shall  one  day  give  way  to  the  Cross,  just  as  the 
light  of  the  moon  pales  and  fades  away  before  the  rising  sun. 

The  Rev.  J.  Muhlenbruch  has  continued  his  good  work  at 
Smyrna.  The  weekly  services,  visiting,  and  circulation  of 
Christian  literature,  are  effecting  a  gradual  change  in  the 
attitude  of  the  Spanish  Jews,  and  many  are  secret  believers. 

The  old  chapel  proving  too  small,  a  larger  one  was  opened 
in  1903,  in  which  year  there  were  2,682  attendances  at  81 
services.  Colportage  was  regularly  carried  on  in  the  interior 
of  Asia  Minor.  The  girls'  school,  established  in  1901,  has 
prospered  under  the  fostering  care  of  Misses  Ashe  and  Cairns, 
both  honorary  workers,  and  Miss  Baker-Munton,  with  some 
145  children  on  the  register.  During  his  residence  at  Smyrna, 
Mr.  Muhlenbruch  has  baptized  six  Jews,  and  four  children. 
An  evening  school  was  commenced  in  1903. 

Turning  to  Persia,  we  find  that  the  work  has  been  well  main 
tained  throughout  the  recent  troublous  times.  Mr.  M.  Norollah 
at  Tehran,  and  the  Rev.  J.  L.  Garland  at  Isfahan  have  laboured 
incessantly.  The  Ramadan  mission  was  given  up  in  1904. 
At  Tehran  many  Jews  attend  the  Sunday  services ;  and  there 
were  147  children  in  the  schools  in  December  1907.  In  one 
year,  1905,  over  200  young  Jews  were  instructed  in  Christ 
ianity.  Mr.  Norollah  preaches  in  Jewish  synagogues,  and 

*  From  the  LXX.  version  of  Psalm  cxlv.  13,  with  the  insertion  of  the  name  of 
Christ. 


614 


ASIA,     AFRICA     AND    AMERICA  [1901 


visits  the  neighbouring  towns.  There  have  been  several 
baptisms  in  the  Period  ;  and  since  1894  nineteen  of  Norollah's 
own  relatives  have  been  baptized.  He  has  been  actively 
engaged  in  literary  work,  transliterating  the  Old  Testament 
into  Judaeo-Persic,  five  volumes  in  all.  He  has  also 
similarly  transliterated  the  New  Testament ;  and  translated 
the  first  two  chapters  of  Old  Paths.  The  sale  of  Bibles 
in  1907  considering  the  unsettled  times,  was  the  highest 
on  record.  At  Isfahan  in  1907  there  were  241  children 
in  the  schools,  which  have  had  the  kind  help  of  Miss 
Stuart,  and  the  missionaries  of  the  C.M.S.  The  dispensary 
has  been  more  and  more  appreciated,  2,341  Jews  attending 
in  1907.  The  carpenters'  shop,  supported  by  Mr.  Garland 
and  his  friends,  has  proved  a  very  useful  institution.  Bishop 
Stuart  of  the  C.M.S.  has  confirmed  the  converts,  of  whom 
there  have  been  several  during  the  Period. 

In  taking  leave  of  the  Persia  mission,  we  cannot  help  remark 
ing  on  the  romantic  character  of  its  history.  The  scattering  of 
the  Written  Word  by  Stern,  Briihl  and  Eppstein  ;  the  seed 
growing  silently  in  the  hearts  of  an  earnest  few ;  the  subsequent 
confession  of  faith,  "We  have  found  the  Messiah,"  before  their 
brethren ;  the  persecution  and  punishment  which  followed ;  the 
touching  appeal  to  English  hearts,  "Come  over  and  help  us  ; " 
the  period  of  anxious  waiting  for  the  response  ;  the  sending  out 
of  the  missionaries  Lotka  and  subsequently  Norollah,  both 
Hebrew  Christians,  and  the  latter,  one  of  their  own  Persian 
Jewish  brethren  ;  the  strengthening  of  the  mission  by  an 
English  missionary  ;  the  building  up  and  care  of  the  converts, 
the  opening  of  schools,  and  the  wide-spread  evangelistic  and 
itinerating  work  throughout  the  Jewry  of  Persia — these  and 
other  events  go  to  form  one  of  the  most  interesting  and  en 
couraging  chapters  in  the  history  of  modern  Missions  to  Jews. 

The  scenes  enacted  in  many  a  Jewish  synagogue  in  Persia 
carry  us  back  to  the  Acts  of  the  Apostles.  The  missionaries 
reason,  as  did  St.  Paul,  with  Jews  in  their  own  synagogues 
on  their  own  Sabbath,  and  from  their  own  Scriptures. 
There  are  the  same  ancient  people  of  God,  the  same  Holy 
Scriptures,  the  same  day  of  the  week,  the  same  Jewish  place 


i  goS]  EGYPT    AND    ABYSSINIA  615 

of  worship,  the  same  zeal  and  earnestness,  we  trust,  on  the 
part  of  the  preachers,  and  the  same  divided  attitude  on  the 
part  of  the  listeners,  some  believing  the  things  which  are 
spoken,  and  some  believing  not. 

Egypt  has  been  occupied  twice  during  our  Period — Alex 
andria  from  1902  to  1905,  and  Cairo  from  1906  onward. 
Mr.  F.  W.  Blum's  work  in  the  former  city,  which  consisted 
principally  of  visiting  and  holding  meetings  in  the  Sailors' 
and  Soldiers'  Institute,  was  promising,  but  brought  to  an  un 
timely  end  by  his  death.  The  Rev.  C.  E.  Thomas,  formerly 
missionary  curate  in  Spital fields,  has  been  at  work  in  Cairo 
for  two  years,  during  which  he  has  opened  a  book  depot  and 
mission  room,  and  started  various  other  useful  agencies. 

The  situation  in  Abyssinia  has  not  materially  improved, 
and  missionary  operations  have  been  conducted  only  under 
great  difficulties.  Notwithstanding  this,  a  new  centre  has 
been  opened,  and  there  are  now  nine  native  agents  at  work 
instead  of  seven  as  at  the  end  of  the  last  Period,  the  stations 
being  Genda,  Maskala,  Krestos,  Tsherkaw  and  Tschanker. 
Most  interesting  letters  have  been  received  from  time  to  time 
giving  details  of  the  earnest  and  self-denying  labours  of 
the  missionaries,  not  only  at  these  places,  but  also  up  and 
down  the  country.  There  have  been  43  baptisms  since  the 
beginning  of  this  century.  One  of  the  first  converts,  Thahee 
Hasu,  baptized  as  far  back  as  1862,  is  still  living.  Argawi 
thus  writes  to  Mr.  Flad  about  him  : 

He  is  now  85  years  of  age.  He  always  enquires  after  you  and  Mrs.  Flad.  He 
is  a  living  witness  of  what  grace  can  make  of  a  lost  sheep  of  Israel.  His  sight  has 
gone,  but  he  has  the  saving  truth  of  the  Bible  in  his  heart,  so  that  it  is  a  pleasure 
to  listen  to  him  proclaiming  how  he  was  saved  by  grace.  And  when  he  begins 
the  story  of  old,  about  your  and  Dr.  Stern's  trials  and  sufferings  under  Theodore, 
everyone's  eyes  become  wet.  And  when  he  goes  on  to  relate  all  your  and  Deb- 
tera  Beroo's  battles  with  the  Falashas,  before  the  King,  at  Debra  Mawi  and  at 
Gondar,  our  young  proselytes  wonder  how  the  Lord  gave  victory  to  those  who 
believed  and  trusted  in  Him. 

In  the  Abyssinia  mission,  the  one  fact  that  stands  out  clearly 
above  all  others  is  that,  by  God's  providence,  it  has  been 
continuous,  and  not  once  been  suspended  since  its  establishment 


616 


ASIA,    AFRICA    AND    AMERICA  [1901 


in  1860;  and  this  in  the  face  of  overwhelming  odds  and 
almost  insuperable  obstacles!  Other  missions  have  been 
given  up  for  a  time  when  dangers  threatened  ;  this  has  held 
on  its  way  through  the  fostering  care  of  Mr.  J.  M.  Flad,  and 
the  indomitable  courage  of  the  native  missionaries.  Like  the 
early  Christians,  they  have  overcome  by  "  the  blood  of  the 
Lamb,  and  by  the  word  of  their  testimony  :  and  they  loved 
not  their  lives  unto  the  death"  (Rev.  xii.  n).  Famine,  war, 
bloodshed,  imprisonment,  ecclesiastical  jealousy,  civil  strife, 
the  Dervish  invasion,  the  failure  of  the  Italians,  have  been 
potent  hindrances,  powerful  enough  to  harass  and  to  impede, 
but  not  to  stop  the  work.  Indeed,  it  has  flourished  beyond 
expectation,  and,  since  1869,  without  the  aid  of  any  direct 
European  guidance  on  the  spot.  In  spite  of  all  opposition, 
and  in  spite  of  ignorance  and  want  of  freedom,  the  Gospel  has 
spread  amongst  the  Falashas,  1,513  of  whom  have  been 
baptized  in  the  Abyssinian  Church  through  the  agency  of  the 
Society  ;  and  from  200  to  300  not  in  immediate  connexion 
with  it. 

The  chief  event  to  be  recorded  in  the  history  of  the 
Tunis  mission  during  the  last  few  years  was  the  consecration, 
on  February  24th,  1901,  by  the  Bishop  of  Gibraltar  (Dr.  Sand- 
ford),  of  the  new  English  Church  of  St.  George,  superseding 
the  former  Church  of  St.  Augustine,  erected  in  1 877  through 
the  efforts  of  the  Rev.  E.  B.  Frankel,  the  Society's  missionary 
at  that  time.  The  new  church  is  built  in  the  English  ceme 
tery,  after  the  model  of  the  English  Church  at  Patras,  with 
chancel,  porch  and  belfry,  and  is  surrounded  by  memorials 
of  the  dead,  amongst  them  the  tomb  of  John  Howard  Payne, 
the  author  of  Home,  Sweet  Home*  The  church  contains  a 
handsome  marble  pulpit,  erected  in  1902  to  the  memory  of  the 
Society's  former  missionaries,  the  Revs.  T.  London,  A.  E.  Page, 
and  W.  Fenner.  The  Society's  representatives  have  always 
ministered  to  the  spiritual  needs  of  English  residents,  and 
the  Rev.  C.  F.  W.  Flad  is  the  chaplain  of  the  new  church.  Here 
services  are  held  in  English  on  Sunday,  and  the  Society's 

*  See  page  486. 


igoS]  TUNIS    AND    MOGADOR  617 

converts  baptized  and  confirmed.  The  weekly  missionary 
service  is  held  in  French  in  the  mission  house,  purchased  in 
1901.  The  schools  have  continued  their  excellent  work,  the 
number  of  Jewish  boys  and  girls  usually  attending  being 
about  200.  Sorrow  has  twice  invaded  the  mission  during 
this  period,  by  the  lamented  death  in  1902  of  Mrs.  Flad,  and 
in  1906  of  her  sister,  Miss  Hoss,  the  schoolmistress.  The  former 
did  a  good  work  amongst  women  and  girls,  in  which  she  was 
assisted  for  a  time  by  Miss  M.  P.  Baily.  Miss  F.  Laepple  and 
Miss  Meth  have  continued  their  efforts  among  Jewesses. 

In  trying  to  sum  up  the  operations  carried  on  here, 
it  must  be  remembered  that  the  Jews  of  Tunis  are  in  a  state 
of  transition.  Their  outward  circumstances  have  undoubtedly 
changed  for  the  better,  in  the  way  of  greater  freedom  and 
higher  education,  since  the  French  occupation,  but  not 
without  raising  a  spirit  of  anti-Semitism  on  the  part  of  their 
fellow  countrymen.  It  is  to  be  feared  that  Jewish  religious 
and  spiritual  life  have  suffered  retrogression.  Whilst  direct 
results  in  the  past  have  been  scanty,  Christianity  has,  for 
many  years,  been  systematically  taught  to  hundreds  of  Jewish 
youths  of  both  sexes ;  and  this,  we  believe,  must  have  had 
great  and  important  indirect  influence  ;  200  children  cannot 
be  daily  instructed  in  the  truths  of  Christianity  without  such 
instruction  having  an  influence  both  on  themselves  and  on  the 
Jewish  community  in  general.  Again,  the  very  large  circula 
tion  of  Holy  Scriptures  during  the  past  sixty  years  cannot  have 
been  in  vain.  Mr.  Flad  said  at  the  Annual  Meeting  in  1897, 
"  It  has  been  my  pleasure  on  a  sabbath-day  in  a  synagogue, 
where  there  were  some  400  or  500  men,  to  see  in  their  hands 
the  publications  of  our  Society,  every  one  of  them  bought." 
The  seed  has  been  faithfully  sown,  and  the  knowledge  of  our 
Lord  Jesus  Christ  spread  and  promoted.  This,  after  all,  is  the 
true  work  of  the  Society  ;  to  the  Holy  Spirit  alone  belongs  the 
work  of  regeneration. 

The  work  at  Mogador,  and  in  Morocco  generally,  has  been 
continued  energetically  by  Mr.  T.  E.  Zerbib  on  the  same  lines 
as  in  previous  Periods.  A  vast  amount  of  Christian  literature 


618  ASIA,     AFRICA    AND    AMERICA  [1901 

has  been  both  sold  and  distributed  gratuitously.  The  visitors 
to  the  book  depot  during  1901-6  amounted  to  13,650,  of  whom 
about  a  tenth  were  Arabs,  the  rest  being  Jews  and  Jewesses. 
Zerbib  has  visited  over  2,000  Jewish  houses,  and  he  and  the 
colporteur  have  received  at  their  own  residences  about  10,000 
Jewish  visitors.  Long  missionary  journeys  have  been  made 
into  the  interior  and  along  the  coast,  until  recent  troubles  in 
Morocco,  arising  from  the  instability  of  the  Government,  the 
rival  Sultans,  and  consequent  outrages,  made  travelling  impos 
sible.  The  present  Bishop  of  Sierra  Leone  (Dr.  Elwin)  visited 
Mogador,  which  is  in  his  diocese,  in  1902-3,  and  afterward 
wrote : 

In  season  and  out  of  season  Mr.  Zerbib  is  the  Jews'  friend,  and  everywhere 
he  took  me  I  could  see  how  very  welcome  he  was.  In  fact,  he  is  a  father  to  them 
all,  and  his  witness  is  true  and  bright,  and  his  life  must  be  a  powerful  leavening  in 
that  very  strange  mixture  of  Jews  and  Moors.  Mrs.  Zerbib's  influence  too  is  a 
deeply  spiritual  one  among  the  ladies  of  the  place,  and  I  am  glad  and  thankful  to 
be  able  to  testify  to  what  they  are  doing  and  what  your  Society  is  doing  on 
that  poor  neglected  coast. 

Morocco,  with  its  tens  of  thousands  of  Jews,  doubtless  offers 
a  very  wide  field  indeed  for  missionary  and  evangelistic  effort, 
which  the  Society  has  put  forth  for  many  years  past.  In  no 
other  country,  with  the  exception  of  Roumania,  is  such  an 
extensive  colportage  carried  on.  The  Gospel  has  had  "  free 
course,"  and  has  undoubtedly  made  much  progress.  Since 
the  Rev.  J.  B.  Crighton-Ginsburg  left  in  1886,  an  un-ordained 
missionary  has  been  in  charge,  and  there  have  consequently 
been  no  baptisms  by  him ;  but  the  knowledge  of  our  Lord 
Jesus  Christ  has  been  spread  far  and  wide.  It  has  overthrown 
much  Jewish  prejudice  and  fanaticism,  and  Jews  can  now  read 
the  New  Testament  and  tracts  without  serious  persecution. 
Some  years  ago  the  books  would  have  been  torn  to  pieces  by 
their  brethren  if  they  had  read  them  in  public.  These  are 
some  of  the  visible  effects  of  the  mission.  "  The  people  that 
walked  in  darkness  have  seen  a  great  light :  they  that  dwell  in 
the  land  of  theshadow  of  death,  upon  them  hath  the  light  shined" 
Isa.  ix.  2),  may  be  said  of  Morocco  of  the  present  day,  as  it 
was  said  of  old  of  Galilee  of  the  Gentiles. 


1908]  WORK    IN    CANADA  619 

Since  1847  the  Society  has  had  an  Auxiliary  Association 
in  Canada,  which  has  contributed  generously  to  its 
funds.  In  Chapter  LIT.  we  mentioned  the  organizing 
secretaries  during  the  last  decade  of  the  century.  As  the 
Jewish  population  of  the  Dominion  rapidly  increased,  our 
Canadian  friends  desired  to  begin  at  home.  Consequently, 
in  1895,  Miss  E.  G.  Vicars,  daughter  of  a  former  secretary, 
was  appointed  to  work  at  Toronto,  under  the  supervision  of 
the  then  secretary,  the  Rev.  J.  J.  Hill,  whom  she  subsequently 
married.  In  1898  a  deputation,  consisting  of  the  Revs.  F.  Smith 
and  C.  F.  W.  Flad,  and  Miss  Amy  Litt  Smith,  visited  Canada 
for  the  purpose  of  stirring  up  increased  interest.  They  left 
England  on  January  2/th,  reaching  Halifax  on  February  6th. 
They  received  a  most  cordial  welcome  and  hearty  support  from 
Canadian  friends,  and  preached  sermons  and  held  meetings  in 
Halifax,  St.  John  (New  Brunswick),  Shediac,  Quebec,  Montreal, 
Ottawa,  and  Toronto,  arousing  great  interest  in  the  Society's 
work  throughout  the  9,000  miles  of  Canadian  territory  traversed. 
In  the  beginning  of  the  next  year  the  Rev.  A.  F.  Burt,  rector  of 
Shediac,  was  appointed  organizing  secretary,  and  at  once  got 
to  work,  energetically  issuing  25,000  appeals  to  clergy  and 
laity,  in  which  he  stated  that  tens  of  thousands  of  Canadians 
were  doing  absolutely  nothing  toward  the  evangelization  of  the 
Jews,  and  that  thousands  of  others  did  nothing  more  than  drop 
a  trifling  bit  of  silver  into  the  Good  Friday  collections.  This 
produced  a  good  effect,  and  owing  to  Mr.  Burt's  unceasing 
exertions,  the  income  of  the  Association  has  since  steadily 
increased,  until  the  "  record  "  of  ,£981  was  reached  in  1907. 
Of  this,  £204  was  forwarded  to  the  parent  Society,  the  balance 
being  retained  to  defray  the  expenses  of  the  Montreal  mission, 
established  in  April  1902,  when  the  Rev.  I.  T.  Trebitsch  was 
temporarily  engaged  to  conduct  the  work,  the  centre  of  which 
was  a  mission  house  and  hall  near  the  Jewish  quarter.  Mr.  D.  J. 
Neugewirtz,  one  of  the  Society's  missionaries  in  the  parish  of 
Whitechapel,  was  sent  out  to  take  charge  in  the  autumn  of 
1903,  being  subsequently  ordained  by  the  late  Archbishop 
Bond,  who  took  unbounded  interest  in  the  work.  This  has 
since  greatly  developed,  necessitating  the  acquisition  of  a 


620  ASIA,     AFRICA    AND    AMERICA  [1901-8 

larger  hall  for  services,  meetings,  schools  and  classes,  all  of 
which  are  well  attended,  especially  by  the  immigrant 
Russian  Jews,  who  are  pressing  into  the  Dominion  in  large 
numbers.  Many  of  these  first  heard  the  Gospel  in  the 
Society's  hall  at  Rotterdam.  Eleven  Jews  have  been  baptized. 
Miss  M.  B.  Etches  did  honorary  work  in  the  mission  from 
October  1906,  to  the  end  of  1907;  and  the  services  of  a 
colporteur  were  acquired  in  1905.  Ottawa,  which  is  visited 
periodically  from  Montreal,  may  be  regarded  as  a  sub-station. 
The  missionary  outlook  is  most  promising,  and  the  Advisory 
Council  at  Montreal  strongly  urge  development  and  progress. 


CONCLUDING     CHAPTERS. 


£  toill  tafec  pou  one  of  a  CUB,  antt  ttoo  of  a  familp,  anti  I  toill  bring  pou 
to  Eton. 

JEREMIAH  in.  14. 

<5bcn  so  tijcn  at  tfjts  present  time  also  tijrrc  is  a  remnant  atcorUing  to  tf)C 
tkttton  of  gtacc. 

ROMANS  xi.  5. 

1:  Ijtun  tijc  number  of  tfitm  tofjtc!)  tocrc  scaleU    ...    an  fjuntirctt  ana  fortp. 
anH  four  tfiousanK  of  all  tfje  tribes  of  tlje  cfjilBren  of  SsrwI. 

REVELATION  vn.  4. 

Alleluia:  for  tfte  lortr  Goto  omnipotent  retgnctft. 

REVELATION  xix.  6. 


CHAPTER   LXV. 

RESULTS. 


Difficulty  of  appraising  results— Effort  expended — Missionary  and  parochial 
results— Statistics  — Baptisms— Missionaries  and  workers— Eminent  Converts- 
Change  in  Jewish  views  concerning  Christ— Gratitude  to  God  for  past  development 
of  the  Society's  work. 

IN  this  chapter  we  must  make   an  endeavour  to  gather 
up,    and    to    connect    in    one    whole,    the    threads    of 
information  imparted  in  the  foregoing  chapters,  and  to 
appraise,  as  far  as  possible,  the  value  of  the  results  of  the  work 
of  the  past  ninety-nine  years.     In  other  words,  to  determine 
what  contribution  the  Jews,  through  the  instrumentality  of 
the    Society,    have  made  to  the  fulness  of  the    Church,  the 
mystical  Body  of  Christ. 

When  we  deal  with  Results  we  are  never  on  altogether 
solid  ground,  for  we  can  see  only  "  as  man  seeth."  We  know 
not  what  standard  to  set  up,  or  what  test  to  apply.  The 
tabulation  of  spiritual  statistics  is  always  risky,  never  accurate, 
and  figures  are  dry  reading.  The  fallacy  of  argument  based 
on  them  is  proverbial,  and  when  they  are  brought  forward  as 
the  test  of  operations,  which  cannot  fairly  be  estimated  with 
out  taking  into  calculation  many  moral  influences  and 
considerations,  the  fallacy  is  immensely  greater.  The  mere 
enumeration  of  Baptisms,  Confirmations,  and  acts  of  Holy 
Communion,  may  mean  little  or  much,  anything  or  nothing. 
Still  more  uncertain  and  valueless,  as  a  test  of  success,  is  the 
chronicle  of  numbers  attending  church  and  mission  hall 
services,  Bible  and  other  classes,  day  and  night  schools, 
hospitals  and  dispensaries.  All  these  efforts — means  of  grace, 
as  they  may  be  called — are  only  the  scaffolding  for  the  erection 
of  the  building,  and  not  the  building  itself,  or  even  any  sure 
indication  of  its  character. 


624  RESULTS 

Those  who  have  had  the  patience  to  read  this  History,  and 
to  follow  the  wide-spread  and  manifold  operations  of  the 
Society  for  just  upon  a  century,  will,  at  any  rate,  acknowledge 
the  vast  aggregate  of  Christian  endeavour— thought,  love, 
means,  and  efforts— expended  in  the  cause,  knowing  that  it 
cannot  have  been  fruitless.  To  question  this,  would  be  to 
deny  their  faith  in  the  promise  of  God  who  has  said,  "  My 

\Vord shall  not  return  unto  Me  void  "  ;   to  question 

the  validity  of  the  command  of  the  Son,  "  Go  ye  into 
all  the  world,  and  preach  the  Gospel  to  every  creature"; 
and  to  doubt  the  power  of  the  Holy  Spirit,  the  Lord  and 
Giver  of  life. 

Is  there  not  much  inconsistency  between  the  way  in  which 
missionary  results  are  appraised  on  the  one  hand,  and  the 
results  of  ordinary  parochial  work  on  the  other  ?  Why  should 
a  missionary  be  supposed  to  have  a  short  and  easy  way  of 
converting  souls,  which  a  parish  clergyman  does  not  expect 
to  have  himself?  What  are  the  usual  results  in  an  ordinary 
parish  after  a  year,  or  years,  of  work  ?  These  questions  must 
be  answered  before  any  valid  objections  can  be  raised  as  to 
the  paucity  of  missionary  results,  compared  with  the  time, 
labour,  and  money  expended  thereon. 

With  regard  to  Missions  to  Jews,  well  instructed  Christians 
in  the  "  mystery "  of  the  Jew  will  believe,  that  in  spite  of 
every  failure,  the  "  remnant  according  to  the  election  of 
grace  "  has  been,  and  is  being  gathered  in,  by  this  and  other 
agencies — and  that  more  than  this  was  impossible,  for 
"  blindness  in  part  is  happened  to  Israel,  until  the  fulness 
of  the  Gentiles  be  come  in."  There  is  a  limit  to  this  work 
which  cannot  be  passed  ;  there  is  a  certain  limit  which 
must  be  reached. 

Still,  for  the  benefit  of  those  who  look  for  "  outward  and 
visible"  signs,  we  would  not  leave  the  question  of  Results  in  this* 
indefinite  position.  We,  therefore,  point  to  the  large  number 
of  baptisms  by  the  agents  of  the  Society,  recorded  throughout 
these  pages,  as  having  taken  place  at  London,  Berlin,  Warsaw, 
Jerusalem,  and  in  Abyssinia,  and  elsewhere.  Tens  of  thousands 
of  Jewish  children  have  been  educated  in  the  Society's  schools 


MISSIONARY    AND    PAROCHIAL     RESULTS  625 

in  West  and  East.  The  Houses  of  Industry,  either  directly  or 
indirectly  connected  with  it,  have  at  all  times  had  young 
Jews  seeking  the  way  of  salvation.  Its  Hospitals  and  Dis 
pensaries  have  relieved  the  bodily  pains  of  hundreds  of 
thousands  of  poor  sick  folk.  The  numbers  of  Jews  attending 
mission  services,  or  visited  in  their  homes,  and  spoken  to  by 
missionaries,  pass  all  computation.  The  New  Testaments 
sold  to  Jews  have  been  numerous,  considering  the  amount  of 
persuasion  and  effort  attending  the  sale  of  each  volume.  Nearly 
a  million  Old  Testaments  have  been  circulated,  and  25,723 
copies  of  the  Liturgy  of  the  Church  of  England  in  Hebrew, 
and  over  five  million  tracts. 

There  is  little  doubt  that  the  known  results  of  Missions  to 
Jews,  when  the  restriction  of  the  field  and  the  means  to  cultivate 
it  are  taken  into  account,  will  be  found  to  be  quite  as  great  as  in 
any  other  missionary  cause.  The  Rev.  J.  F.  de  le  Roi,  a  former 
missionary  of  the  Society,  computed  that  there  were  224,000 
Jewish  baptisms  last  century.  Many  years  ago  the  Church 
Times  (August  i/th,  1883)  said,  "There  is  reason  to  believe  that 
there  is  no  family  of  the  human  race  which,  on  the  whole  and 
in  proportion  to  its  size,  yields  more  converts  to  Christianity." 
This  is  certainly  not  less  true  now,  although  not  conspicuously 
evident,  because  when  a  Jew  becomes  a  Christian  he  is  absorbed 
into  the  Church,  and  lost  sight  of  as  a  Jewish  convert. 
Frequently,  indeed,  he  hides  his  Jewish  origin  under  a  new 
name  and  in  a  new  country.  We  may  not  judge  his  motives, 
or  question  his  moral  courage — and  we  may  believe  that  the 
children  of  these  converts  are  more  thorough  Christians  than 
their  parents ;  seeing  that  they  were  baptized  in  their  infancy, 
and  have  had  the  blessings  of  an  early  Christian  training  and 
Christian  influences  and  surroundings  denied  to  the  former. 

Again,  a  comparatively  large  proportion  of  Christian  Jews 
become  missionaries,  or  voluntary  workers  in  the  cause.  This 
is  a  most  encouraging  result.  They  eagerly  desire,  like 
St.  Andrew,  to  convey  to  their  brethren  the  glad  tidings : 
"  We  have  found  the  Messias." 

Again,  the  way  in  which  the  name  of  our  Lord  Jesus  Christ 
is  honoured  and  venerated  by  thousands  and  tens  of  thou- 

S  S 


626  RESULTS 

sands  of  the  most  learned  Jews,  and  the  reception  given  to 
His  teaching  as  contained  in  the  New  Testament,  are  the 
greatest  proofs  possible  of  the  effects  which  Christianity  is 
making  upon  pious  and  religious  Judaism. 

We  might  quote,  if  we  had  the  time,  the  opinions  expressed 
by  leaders  of  modern  Jewish  thought,  such  as  Mr.  Claude 
Montefiore,  Mr.  Oswald  Simon,  Professor  Gratz,  Dr.  Isidore 
Singer,  Dr.  Castelli,  Dr.  Berkowitz,  Joseph  Reinach,  Jacob 
Schiff,  Moses  Schwab,  Professor  Lazarus,  Dr.  Gottheil,  James 
Hoffmann,  Dr.  Friedlander,  Dr.  Kohler,  Dr.  Max  Nordau, 
and  many  others  in  support  of  our  statement* 

The  forecast  of  Lord  Beaconsfield  is  becoming  true,  and  Jews 
are  coming  to  see  that  "  Jesus  of  Nazareth,  the  Incarnate  Son 
of  the  Most  High  God,  is  the  eternal  glory  of  the  Jewish 
race."  f 

Again :  Jewish  converts  must  be  weighed  as  well  as  counted ; 
and  the  results  are  still  more  gratifying.  What  other  mission- 
field  has  produced  a  list  of  men,  excelling  and  renowned  in 
every  calling  in  life,  comparable  to  that  list  of  Jewish  Converts 
in  the  Jewish  Year  Book  for  5664,  i.e.,  1903-4?  We  find  the 
following  well-known  names  in  that  list : — Professor  Benfey, 
Sir  Julius  Benedict,  Dr.  Biesenthal,  Isaac  da  Costa,  Sir 
Michael  Costa,  Dr.  Paulus  Cassel,  Isaac  Disraeli,  Dr.  Alfred 
Edersheim,  the  Halevys,  the  Herschells,  Bishop  Isaac 
Hellmuth,  the  Mendelssohns,  the  Margoliouths,  Dr.  Neander, 
Sir  F.  C.  Palgrave  (historian),  Baron  Reuter,  A.  G.  Rubinstein, 
Joseph  Salvador  (historian),  Sir  Arthur  Sullivan,  Dr.  Joseph 
Wolff,  to  which  we  may  add  the  following  from  the 
chief  Sephardic  families  : — Bernal,  Furtado,  Ricardo,  Lopez, 
Ximenes,  Uzzielli,  and  Mocatta ;  and  also  Jules  Simon,  Senor 
Castelar,  Father  Hyacinthe,  Dr.  Capadose,  Lydia  Montefiore, 
Bishop  Alexander,  Bishop  Schereschewsky,  Dr.  Henry  Aaron 
Stern,  Dr.  Adolf  Saphir,  Joseph  Rabinovitz,  and  Friedrich 
Stahl. 

In  Eastern  lands,  apart  from  direct  results,  the  very  presence 

*  fissions  to  Jews,  pp.    134-5. 
t  Biography  cf  Lord  George  Bentinck,  chap.  xxiv. 


CHANGE    IN  JEWISH     VIEWS     CONCERNING     CHRIST    627 

of  the  Society  with  its  educational,  philanthropic,  and  medical 
work  has  exercised  a  beneficial  and  wide-spread  influence  in 
ameliorating  the  conditions  of  life,  and  introducing  into  Jewish 
circles  an  atmosphere  of  sweetness  and  light,  where  before 
were  squalor  and  darkness. 

The  grand  result  already  achieved  is  this — that  Missions  to 
Jews  are  gradually  preparing  the  Jewish  people  for  the  eventual 
acceptance  of  the  Lord  Jesus  Christ.  Only  a  remnant  believe 
now.  A  few  here,  a  few  there  "  look  on  Him  whom  they 
pierced,"  as  St.  John  tells  us  some  did  on  the  great  day  of 
redemption,  according  to  the  prophecy  of  Zechariah  ;  but 
the  same  Apostle  tells  us  that  when  He  comes  again  in 
glory,  "  Every  eye  shall  see  Him,  and  they  also  which  pierced 
Him."  The  way  is  being  prepared  for  this  great  national 
acceptance  of  their  Messiah.  The  utterances  of  their  leaders 
testify  that  the  Jews  regard  Him  as  a  great  teacher,  philanthro 
pist,  and  reformer,  indeed,  as  a  Prophet  and  as  a  King.  We 
must  press  forward  with  our  work  until  they  regard  Him  as  their 
Priest  also — Prophet,  Priest  and  King — and  receive  Him  in 
the  fulness  of  His  Personality,  exclaiming,  "  Rabbi,  Thou  art 
the  Son  of  God,  Thou  art  the  King  of  Israel  "  ;  and  also,  "Lo, 
this  is  our  God  ;  we  have  waited  for  Him  ....  we  will  be 
glad  and  rejoice  in  His  salvation." 

Before  we  leave  Results  let  us  take  a  grateful  glance  at 
the  past.  Truly  God  has  been  "  good  to  Israel."  He  has 
protected  the  Society  and  enriched  it  with  manifold  blessings. 
An  appropriate  motto  for  it  might  well  be  that  inscribed  on  an 
old  house  in  Chester.  When  the  plague  visited  that  city  some 
330  years  ago,  only  one  house  escaped  its  ravages,  and  the 
residents  in  that  one,  out  of  gratitude  to  the  Almighty, 
inscribed  this  legend  on  the  outside — "  God's  providence  is 
mine  inheritance."  That  this  is  true  also  of  the  Society,  every 
one  who  has  read  this  History  must  confess.  God  has  led  it 
forward  and  onward,  and  delivered  it  out  of  many  an  impasse. 
He  has  made  crooked  places  straight,  rough  places  plain,  and 
brought  the  Society  into  a  "  large  room."  Its  origin  was 
small.  Its  scope,  as  its  title  indicates  and  as  we  have  seen, 
was  confined  to  London,  where  the  Jews  numbered  less  than 

SS  2 


62S 


RESULTS 


a  tenth  of  their  present  population,  now  verging  upon  150,000. 
Its  resources  were  meagre,  its  workers  few,  its  experience  yet 
to  be  acquired.  It  was,  indeed,  a  "  day  of  small  things."  But 
when  once  a  beginning  had  been  made,  piety  and  perseverance, 
zeal  and  energy,  and  an  absolute  dependence  upon  the  Divine 
blessino1,  overcame  the  numerous  obstacles  in  its  path.  As 
doors  were  opened  on  the  Continent,  in  Africa,  and  in  the 
East,  the  Society  made  successful  efforts  to  enter  and  take 
possession.  Holland,  Poland  and  Palestine  were  added  to  the 
field  of  operations  within  a  dozen  years.  Before  twenty  more 
had  passed,  Germany  provided  several  mission  stations.  Their 
number  was  subsequently  augmented  until  as  many  as  forty 
cities  and  towns  have,  at  different  times,  been  occupied  through 
out  the  length  and  the  breadth  of  the  German  Empire.  Within 
the  next  ten  years,  Asia  Minor,  the  North  Coast  of  Africa, 
Turkey  and  Austria  were  included  in  the  Society's  table 
of  Missions.  Within  fifty  years,  Sweden,  the  Danubian 
Principalities,  Egypt,  Persia,  Italy,  France  and  Abyssinia 
had  been  added,  and  the  list  of  the  Society's  stations 
practically  completed.  Since  then  the  number  of  missionaries 
has  gradually  increased,  until,  at  the  present  time,  as  the  last 
Annual  Report  shews,  as  many  as  229  workers  are  in  the  field 
dispersed  throughout  46  stations  in  Europe,  Asia  and  Africa. 
We  thank  Almighty  God  for  what  He  has  permitted  the 
Society  to  do  in  the  past  ninety-nine  years,  and  for  the  great 
company  of  Jews  it  has  been  instrumental  in  calling  out  of  the 
darkness  of  Judaism  into  the  glorious  light  of  the  Gospel  of 
Jesus  Christ ;  but  we  ask  for  and  expect  greater  things  in  the 
second  century  of  the  Society  soon  to  dawn  upon  us.  We 
pray  for  the  enduement  of  His  Holy  Spirit  in  a  fuller  measure, 
so  that  the  work  may  be  prosecuted  with  more  prayer,  more 
zeal  and  more  devotion,  and  with  correspondingly  greater 
results. 


CHAPTER  LXVI. 


PROBLEMS. 


Many  problems  yet  to  be  solved— Education  and  training  of  Missionaries— Supply 
of  Clergy— Temporal  Relief— Baptism— Finance— Supply  of  Deputations— How  to 
evangelize  the  millions  of  Jews  in  Russia. 

THE  Problems  which  confront  the  boards  of  management 
of  Missions  to  Jews  are  both  many  and  weighty,  and 
some  of  them  seem  to  be  well-nigh  insoluble.  Of 
others  indeed  it  can  be  said,  solvuntur  ambulando,  but 
the  following  are  still  with  us.  The  Society,  after  an 
existence  of  ninety-nine  years,  a  far  longer  experience  than 
any  other  agency  at  work  amongst  the  Jews  can  claim,  cannot 
be  said  to  have  solved  them,  although  this  has  not  been  for 
the  want  of  earnest  endeavour  from  generation  to  generation. 
Some  have  already  been  alluded  to  in  the  course  of  this 
History,  but  being  of  such  an  important  nature,  they  are  here 
re-stated,  even  at  the  risk  of  the  charge  of  repetition. 

The   education    and    training    of    missionaries    is    a 

problem  of  the  utmost  difficulty  and  urgency.  We  speak 
of  Hebrew  Christian  candidates.  The  training  of  Gentile 
missionaries  is,  on  the  whole,  unnecessary  and  often  unprofit 
able.  Unnecessary,  because  we  ought  to  be  able  to  procure 
University  men,  educated  without  any  cost  to  the  Society,  who 
can  be  ordained  to  an  East  End  curacy,  trained  in  practical 
work  there,  and  then  drafted  to  the  mission  field  :  unprofitable, 
because  it  has  been  found  by  experience  that  the  Society 
is  sometimes  used  by  needy  and  ambitious  Gentiles  merely 
as  a  stepping-stone  to  Holy  Orders.  This  may  also  be  the 
case  with  Hebrew  Christians.  But  we  cannot  get  the  latter  for 
missionaries  without  educating  and  training  them. 


630  PROBLEMS 

Three  methods,  at  least,  have  been  tried,  and  laid  aside  after 
a  time,  only  to  be  tried  again  later.  The  Society  has,  more 
than  once,  had  a  College  of  its  own  for  the  education  and 
training  of  its  missionaries;  placed  students  out  under  private 
tuition  ;  and  sent  them  to  a  University  or  Theological  College. 
Of  these  three  methods,  the  first  has  on  the  whole  answered 
the  best,  but  that  was  in  bygone  days,  when  a  University 
education  was  costly,  and  Theological  Colleges  but  few  in 
number.  When  the  College  was  resuscitated  thirty  years  ago, 
the  success  was  not  so  apparent.  It  must  be  remembered  that 
the  needs  of  the  Society's  missions  require  a  limited  number 
of  men  only.  For  the  mission  field  is  comparatively  small, 
and  wastage  of  life  almost  unknown,  its  missionaries  being 
stationed  in  large  cities  in  civilized  countries,  generally  healthy 
and  sanitary.  It  is  far  otherwise  with  missionaries  to  the 
heathen.  They  principally  reside  in  unhealthy  climates,  either 
very  hot  or  very  cold,  where  mortality  is  high.  Therefore  the 
Society  needs  but  a  small  output  of  men  each  year,  and, 
consequently,  it  has  been  found  that  the  education  of  each 
student  costs  as  much  as  £200,  or  even  ^300  a  year.  The 
University  is  cheaper,  the  Theological  College  much  cheaper. 
Moreover,  the  Missionary  College  could  not  compete  with 
either,  in  education  or  standing,  and  it  was  found  that  the 
best  type  of  men  were  not  attracted  to  it. 

Latterly,  therefore,  the  students  of  the  Society  have  been 
educated  either  at  the  University  or  at  a  Theological  College, 
and  especially  at  St.  John's  College  of  Divinity,  Highbury.  This 
method,  however,  has  its  deficiencies  and  disadvantages.  In 
the  first  place,  the  Jewish  controversy  is  not  taught,  as  used  to 
be  the  case  in  the  Society's  own  College  ;  and  in  the  second, 
some  of  the  men,  mixing  with  those  who  are  being  trained  for 
work  in  the  Church  at  home,  are  apt  to  lose  their  special 
interest  in  Jewish  missions,  and  to  desert  the  Society,  which 
lias  borne  the  cost  of  their  training,  for  the  more  attractive 
sphere  of  an  ordinary  curacy. 

The  supply  of  English  clergy  fop  the  Jewish  mission 
field  is  not  sufficiently  ample.  We  are  now  speaking  of  men 


SUPPLY    OF    CLERGY  631 

already  ordained.  Somehow  or  other,  the  junior  clergy  are 
not  attracted  to  Missions  to  Jews.  At  our  Centenary  Con 
ference  in  February  1908,  the  rector  of  Spitalfields,  the  Rev. 
W.  H.  Davies,  said  that  he  found  it  almost  impossible  to  get 
a  curate  for  the  Jewish  work  in  his  parish,  and  when  he  was 
at  Cambridge  recently  he  found  that  there  was  nothing  like 
the  missionary  zeal  for  the  Jews  that  there  was  for  any  other 
people  in  the  whole  world.  Jewish  missionary  work  is 
certainly  the  most  difficult  work  a  man  can  touch,  and  is  very 
much  misunderstood.  These  are  some  of  the  reasons  for  the 
dearth  of  clergy  for  this  particular  work.  The  enthusiasm 
aroused  by  the  Pan-Anglican  Congress  has  so  far  resulted  in 
one  man  offering  himself  to  the  Society  for  missionary  work 
abroad.  Lastly,  it  must  be  borne  in  mind  that  this  work 
demands  the  highest  intelligence  and  ability,  and  the  gift  of 
acquiring  foreign  languages,  such  as  German,  Spanish,  Hebrew, 
and  above  all  Yiddish.  In  this  last  respect  the  Jewish  mis 
sionary  generally  has  a  great  advantage  over  the  Gentile, 
inasmuch  as,  if  he  is  not  -already  a  linguist,  he  probably  has 
a  greater  facility  for  the  acquisition  of  languages  than  his 
Gentile  brother. 

The  Society  needs  both  Gentile  and  Jewish  clergymen  for 
its  work — necessary  as  the  former  are,  the  latter  can  never  be 
dispensed  with.  Indeed,  one  of  the  lessons  of  the  past  is  that, 
with  some  notable  exceptions,  nearly  all  the  famous  and 
successful  missionaries  of  the  Society  have  been  Hebrew 
Christians,  and  this  because  they  know  Judaism  from  the 
inside,  can  speak  its  tongue  as  no  Gentile  can  ever  hope  to  do, 
and  can  say  from  their  own  experience,  "  We  have  found  the 
Messias." 

The  question  of  Temporal  Relief  offers  another  difficult 
problem.  Is  it  right  to  give  it  or  not  to  give  it?  If  it  is  given, 
the  Society  lays  itself  open  to  the  charge  of  bribery,  upon 
which  the  Jews  are  not  slow  to  fasten.  If  temporal  aid  is  not 
given  to  needy  enquiring  Jews  or  converts,  it  seems  heartless. 
This  question  has  already  been  discussed  in  Chapter  XXIII., 
in  connexion  with  events  which  happened  in  1844.  It  would 


632  PROBLEMS 

appear  that  we  are  no  nearer  to  a  solution  now,  than  our  fore 
fathers  were  then  ;  and  on  the  whole,  we  are  inclined  to  think 
that  the  problem  never  will  be  solved. 

Allied  with  the  foregoing  is  the  question  of  Baptism.  Is  it 
to  be  administered  to  every  Jew  who  desires  to  confess  his 
faith  in  Christ  crucified,  independently  of  his  worldly  circum 
stances,  and  inability  to  earn  his  livelihood  if  baptized  ?  The 
withers  of  an  earnest  missionary  are  often  wrung  over  this 
problem.  If  the  man  is  baptized,  who  is  to  support  him  ? 
The  missionary  himself  cannot  afford  to  do  so,  the  Temporal 
Relief  Fund  of  the  Society  will  not  bear  much  draught  upon 
it.  What  is  to  be  done?  Sometimes  the  missionary  has 
refused  baptism,  until  the  enquirer  has  been  in  a  position  to 
support  himself,  but  he  has  done  so  on  his  own  responsibility, 
there  being  no  rule  of  the  Society  directing  him  thus  to  act. 
His  action  is,  to  say  the  least,  doubtful ;  and  we  commend  the 
words  of  the  Bishop  of  St.  Albans  in  this  connexion,  given 
on  page  579,  to  the  careful  consideration  of  all  interested  in 
the  question. 

We  now  come  to  two  problems  connected  with  administra 
tion.  The  first  is  the  important  question  of  Finance.  Far  too 
frequently  there  is  a  deficit  at  the  end  of  the  year.  Could  and 
ought  it  to  have  been  avoided?  A  'deficit'  is  not  a  'debt,'  because 
there  is  capital  which  can,  if  necessary,  be  used  to  pay  it ;  but  it 
is  a  balance  on  the  wrong  side  of  the  current  account  through 
failure  to  make  both  ends  meet.  In  other  words,  the  Society  is 
living  beyond  its  income.  It  is  a  most  difficult  thing  to  cut 
your  garment  according  to  your  cloth,  in  other  words,  to  de 
cide,  when  making  up  estimates  of  expenditure  a  year  before, 
what  the  income  for  the  next  year  will  be.  New  expenditure, 
however,  ought  not  to  be  attempted  until  the  money  is  actually 
in  hand.  The  policy  of  going  forward,  entering  "  open  doors," 
and  engaging  new  agents,  trusting  that  the  funds  will  be  duly 
provided,  is  perilous,  and  is,  after  all,  a  policy  of  recklessness 
and  not  of  faith.  It  would  be  wrong  for  an  individual,  or  a 
trading  corporation,  to  conduct  business  on  these  principles;  it 

still  more  wrong  for  a  religious  or  missionary  board  to  do 


SUPPLY    OF    DEPUTATIONS  633 

the  work  of  the  Lord  in  such  a  way.  The  previous  gift  of  the 
means  is  a  surer  indication  that  it  is  God's  will  that  the  work 
should  be  done.  The  mere  needs  of  the  work,  or  the  actual 
offers  of  service,  are  not  sufficient  indications  of  guidance  in 
the  matter.  If  missionary  societies  adhered  to  this  sound  rule, 
there  would  be  very  small  deficits,  if  any.  Deficits,  occasioned 
by  new  expenditure,  are  really  inexcusable.  It  is  a  matter  for 
deep  gratitude  to  Almighty  God  that  the  Society  enters  upon 
its  One  Hundredth  Year  practically  without  the  burden  of  a 
deficit,  and  is  in  a  better  financial  position  now  than  at  any 
previous  era  of  its  history. 

The  second  question  connected  with  administration  is  the 
perennial  problem  of  the  supply  of  deputations.  We  have 
seen  how,  in  the  early  days  of  the  Society,  when  clerical  friends 
were  ardent  in  a  new  cause,  and  were  in  their  first  love,  and  the 
needs  of  the  Mission  were  small,  no  difficulty  was  experienced 
on  this  score.  Then,  as  the  friends  died  off,  and  the  Society's 
work  expanded,  and  greater  funds  were  necessary,  came  the 
appointment  of  official  deputations,  in  the  form  of  paid  associa 
tion  secretaries,  without  whom,  of  course,  the  Society  could  not 
now  exist.  In  addition  to  these,  there  are  the  missionary 
deputations,  consisting  of  the  missionaries  stationed  in  England, 
or 'foreign  missionaries  home  on  leave.  But  secretaries  and 
missionaries  are  not  sufficient  to  meet  the  needs  of  the  case. 
Ought  there  to  be  these  needs?  If  every  clergyman  studied 
the  Jewish  subject — and  it  is  definite  and  limited,  and  the 
Society's  literature  upon  it  varied  and  abundant — he  could 
himself  occasionally  plead  the  Society's  cause,  and  not  require 
a  brother  clergyman  to  come  and  do  it  for  him.  Expense 
would  thereby  be  saved,  and  the  preacher  probably  more 
interested  by  his  own  studies  than  by  the  sermon  of  another. 
We  would  fain  hope  that  more  may  be  done  in  this  way. 

One  more  problem  remains  to  be  stated,  and  that  the  most 
serious  of  all — the  difficulty  of  reaching  the  six  millions  of 
Jews  in  Russia,  amongst  whom  the  Society  has  been  working 
in  a  very  restricted  way — and  that  not  continuously — for 


634  PROBLEMS 

eight)'  years.  Here,  indeed,  is  a  vast  mission  field,  very 
scantily  occupied.  The  Society  has  only  one  station  in 
Russia,  viz.,  at  Warsaw,  the  position  of  which  is  of  great 
delicacy  and  might  be  jeopardized  in  a  thoughtless  moment. 
The  great  tact  and  s avoir  fair e  of  the  Society's  missionary 
at  Warsaw,  Dr.  Ellis,  have  alone  prevented  this  hitherto.  It 
is  difficult  to  see  how  the  present  restrictions  can  be  removed. 
Mr.  Lukyn  \Villiams,  in  his  paper  written  for  the  consideration 
of  the  Pan^Anglican  Congress,  touches  upon  this  problem. 
He  says  : 

The  pressing  needs  of  the  work  in  Russia,  besides  that  of  freedom  from  Lutheran 
superintendence,  are  first  more  literature  (especially  in  the  Polish  and  not  the 
Yiddish  language),  and  secondly  the  employment  of  more  native  colporteurs  for 
the  distribution  of  the  Scriptures  and  of  tracts  so  far  as  permission  can  be  obtained. 
Depots  are  needed  throughout  Russia.  It  is  to  be  hoped  that  our  improved 
relations  with  her  may  help  to  remove  some  of  the  obstacles  at  present  maintained 
against  these  improvements.* 

A  Society  which  formerly  had  a  large  representation  in 
these  great  Ghettos  in  Central  Europe,  and  whose  resources 
in  the  present  day  enable  it  to  put  one  hundred  labourers  into 
the  English  and  Palestinian  mission  fields,  ought  not  to  rest 
satisfied  until  the  mass,  as  well  as  the  fringe,  of  the  Jewish 
people,  is  brought  into  touch  with  the  Gospel. 

Viewed  from  the  Christian  standpoint,  those  millions  of 
Jews  are  destitute  and  forsaken,  demanding  the  compassion 
and  help  of  the  followers  of  Him,  of  whom  it  is  recorded  that 
when  He  saw  an  infinitely  smaller  number  of  His  people,  "  He 
was  moved  with  compassion  on  them,  because  they  fainted,  and 
were  scattered  abroad,  as  sheep  having  no  shepherd.  Then  saith 
He  unto  His  disciples,  The  harvest  truly  is  plenteous,  but  the 
labourers  are  few  ;  Pray  ye  therefore  the  Lord  of  the  harvest, 
that  He  will  send  forth  labourers  into  His  harvest"  (St. 
Matthew  ix.  36—38). 


The  Work  of  the  Church  among  the  Jeivs  in  Eztropc,  p.  4. 


APPENDICES 

and 
INDEX. 


APPENDIX    I. 


1809- 
1810- 

1812- 
1815- 

1815- 
1814 

1818- 
1824- 
1826- 
1833- 
1835- 


1841- 
1846- 
1849- 
1853- 

1853- 
1869- 

1871- 
1880- 
1882- 
1900- 
1900- 


1  1. 
14. 


.,. 

27. 

—  31- 


-25- 
-33- 
-41. 

-34- 
-37- 
-46. 

-53- 
-49- 


-68. 

-73- 

-80. 
-82. 
-1900. 


SECRETARIES. 
From  1809  to  1908. 

'Joseph  Fox. 

Rev.  Thomas  Fry,  M.A.,  Chaplain  of   the    Lock 
Hospital. 

Rev.  W.  B.  Collyer,  D.D. 

Rev.  Basil  Woodd,  M.A.,  Rector  of  Drayton-Beau- 
champ,  Bucks. 

Rev.   David  Ruell,  M.A.,  Chaplain  to  the  County 
of  Middlesex, 

Rev.  C.  S.  Hawtrey,  M.A.,  Vicar  of  Whitstone, 
Monmouth.  (Honorary  to  1824 ;  salaried  to 
1831). 

Rev.  Peter  Treschow.     (Foreign). 

Joseph  Gibbs  Barker.     (Lay). 

Rev.  J.  B.  Cartwright,  M.A. 

Rev.  W.  Curling,  M.A. 

Rev.  J.  Davis,  B.A. 

Rev.  J.  J.  Reynolds,  M.A. 

Rev.  W.   Ay  erst,  M.A. 

Rev.  A,  H.  Stogdon,  B.A. 

Captain  Henry  L.  Layard.     (Lay). 

Rev.  B.  W.  Wright. 

Rev.  C.  J.  Goodhart,  M.A.    (Honorary,  1869 — 92). 

Rev.  C.  H.  Banning,  M.A.     (Honorary,  1900 — 6). 

Rev.  F.  Smith,  M.A. 

Rev.  W.  J.  Adams,  D.C.L. 

Rev.  W.  Fleming,  LL.B. 

Rev.  W.  T.  Gidney,  M.A. 

Rev.  F.  L.   Denman,  M.A. 


APPENDIX    II. 


INCOME     Op     THE     SOCIETY     FROM     1809     to     1908. 


YEAR. 

INCOME.           TOTAL.       AVERAGE. 
£      s.     d.         £        s.     d.         £      s.    d. 

YEAR. 

INCOME.           TOTAL 

£      s.    d.        £       s. 

AVERAGE. 
d.        £     s.   a. 

Fi 

rst  Period. 

Seventh  Period. 

1809 
1809-10 
1810-11 
1811-12 

..      342  18     3 
.  .  2,280  ii  ii 

..12,222       5       9 

.  .   7,041   15  10 

\ 
f  51,036    8  ii 

1  860-61. 
1861-62. 
1862-63. 

•35,754  '7     7" 
•37,657  15     5 
.32,986  19     5 

1812-13..  7,890    4    6 
1813-14.  .  11,711  iS    z 
1814-15..  9,546  14    6 

J                            7,290  18     5 

1864-65! 
1865-66. 

1866-67. 

.32,998   II      3 
•35,257     6     8 
.35,409  17     S 

•37,O36    12       2 

Second  Period. 

1867-68. 

36,413  12     8 

-  533.4"  '2 

5 

1868-69. 

35,218  19     4 

Isl6.l7 

•     7>588       2       0 

•  6,589    9  '4 

\ 

1869-70. 
1870-71. 

34,l86    19       2 

34,689    o    o 

1817-18 
1818-19 
1819-20 

.     9,5O2    12       S 

•   9,205     4     3 
.11,285  '5     J 

>  44.171     3     4 
)                                 8,834     4     8 

1871-72..  36,343  19    9 
1872-73-  -33,  336     6    o 
1  873-74..  38,  547      5     4 

Third  Period. 

1874-75. 

37,573     i     °J 

35,56o  15     5 

1820-21 

.10,789  18    2' 

1821-22 

.11,203  12    g 

Eighth  Period. 

1822-23 

.11,389    8     6 

1823-24 

.  12,656  13     i 

1875-76..  41,  831      6     o^ 

1824-25 
1825-26 

.  14,230  12    6  I        ,  o 
i  1*418  1910   -   I26'874     5     0 

1876-77.  .36,220  18     7 
1877-78..  35,697     9     5 

1826-27 

.15,118     9     g 

1878-79..  36,458  18     2 

1827-28 

.  12,929  16  ii 

1879-80. 

35,499     o     o 

1828-29 

.12,991  10    6 

1  880-81. 

34,494   H  10 

1829-30 

•'2,145     3     o, 

'                              12,687     8     6 

1881-82. 

37,257  17     4 

Fourth  Period. 

1882-83..  39,035     4     i 
1883-84..  44,816     6     6 

^  597.341  15 

4 

1830-31 

.14,156    6    6s 

1884-85. 

35,832     o  ii 

1831-32 

.11,6^5  13     5 

1885-86. 

40,273  18     4 

.11,388     3     8 

1886-87..  36,844     4     3 

1833-34- 
1834-35- 
1835-36. 
1836-37. 

.10,198  17  10 
.12,458  16  ii 
•'4,554  10  10 
.14,887  14     8 

-   i?ii7fo  12     4 

1887-88.  .34,194    9    6 
1888-89..  35,083  14     7 
1889-90..  35,  788  17  10 
1890-91  .  .38,012  15     o, 

37,333  17     2 

1837-38- 

.19,376     o     5 

1838-39. 
1839-40. 

•17,735     o    4 
.22,420    8     7 

Ninth  Period. 

1840-41  . 

.22,938  19    2, 

I5,6i3  13  10 

1891-92. 

35,623     2     3^ 

Fifth  Period. 

1892-93. 

36,602     5     4 

1841-42. 

.24,609    8    gi" 

1893-94. 
1894-95. 

35,H9     2     9 
42,374     o     o 

1842-43. 
1843-44. 
1844-45. 

.25,066    2    6 
•25,325    8    o 
.26562     3     4 

1895-96.  . 
1896-97.  . 
1897-98.. 

39,563  17     2 
37,523     5     3 

39,019       2    10 

'  390,175     i 

9 

1845-46. 
1846-47. 

28,811  17    3  >  270,186  10    o 
.29,629  12    6  i 

1898-99.  . 
1899- 

37,669     4     7 

1847-48. 
1848-49. 
1849-50. 

.39.376  10  10 

.28,077       2       0 

•42,638     4  10} 

30,020  14     5 

1  900  .  . 
1900-01.  . 

40,342  10     o 
46,338   ii     7, 

39,017  10     i 

Sixth  Period. 

Tenth  Period. 

1850-51. 

•  3t>933     3     5^ 

1851-52. 

.     ^  j^j    ^    ^ 
.30.969     o     4 

1901-02.. 

33,555     3     2^ 

'1852-53. 

52,009     3     2 

1902-03.  . 

40,669     5     7 

!353-54- 

•32,089     7     4 

1903-04.. 

39,970  10     7  1 

1854-55. 

•855-56. 

34,873     o    o  I 
30,255      g    ii 

.  352,n6     5    4 

1904-05.. 
1905-06.  . 

42,532  !3  10  >  294,705     2 
40,969  17     9 

7 

1856-57. 

32,571  18  10 

1906-07.  . 

4^,756     6     i  1 

'857-58. 

33,066  14     7 

1907-08.. 

51,251     5     7J 

42,100  14     7 

1858-59. 

37,90"     3     8 

1839-60. 

35,2ii  13     6 

1  This   includes  a  benefaction  of  .£23,575    is.    ; 

il.   by  Miss  Jane  Cook. 

APPENDIX    III. 

CHRONOLOGICAL     TABLE. 

FIRST     PERIOD. 

1809  The  Society  founded. 

1810  Opening  of  the  "Jews'  Chapel,"  Spitalfields. 
Lord  Barham  elected  President. 

1811  School  opened  in  the  Jewish  quarter. 
Library  collected. 

1813  H.  R.  H.  the  Duke  of  Kent  became  Patron. 

Foundation  stone  of  Episcopal  Jews'  Chapel  and  Schools,  Palestine  Place, 

laid  by  the  Patron,  April  I3th. 

First  Hebrew  Christian  Association  formed,  September  9th. 
Jewish  Repository  issued,  January  1st. 

1814  The  Episcopal  Jews'  Chapel  opened,  July  i6th. 

SECOND     PERIOD. 

1815  The  Society  became  a  Church  of  England  institution. 
Sir  Thomas  Baring  appointed  President. 

Lewis  Way  gave  a  donation  of  ^10,000. 

1816  The  Bishops  of  St.  Davids  and  Salisbury  became  Patrons. 
Jewish  Expositor  started,  January  1st. 

1817  First  issue  of  the  Hebrew  New  Testament. 

Basnage's  History  of  the  Jews,  and  Leslie's   Short  and  Easy  Method  with 

the  Jews,  published  by  the  Society. 
Journey  of  Lewis  Way  to  the  Continent  to  prepare  for  missions  abroad. 

1818  Mrs.  Hannah  Adams'  History  of  the  Jews,  published  by  the  Society. 
The  Society's  Offices  established  at  Wardrobe  Place,  E.G. 

1819  Boys'  School,  Palestine  Place,  opened. 

THIRD      PERIOD. 

1820  Holland  mission  begun. 
Mission  opened  in  India. 
Palestine  mission  begun. 
Frankfort-on-the-Main  mission  begun. 

1821  Girls'  School,  Palestine  Place,  opened. 
Seminary  for  missionary  students  opened. 
McCaul  appointed  to  Warsaw. 

Joseph  Wolff's  first  journey  to  the  East. 
Dresden  occupied  till  1838. 

1822  Wolff  visited  Palestine. 
Jewish  Records  first  issued. 

1823  Lewis  Way  visited  Palestine. 

W.  B.  Lewis  and  Wolff  visited  Damascus. 


640  CHRONOLOGICAL     TABLE 

1823  Issue  of  Old  Testament  in  Hebrew. 

Dr.  G.  Clarke  appointed  medical  missionary  at  Gibraltar. 

1824  Dr.  G.  Dalton  appointed  medical  missionary  at  Jerusalem. 

1825  Horstgen  occupied  till  1827. 
Posen  mission  begun. 
Hamburg  mission  begun. 
Wolff  visited  Persia. 

1826  Rev.  John Nicolayson  in  Syria. 
Detmold  occupied  till  1831. 
Strasburg  mission  begun. 
Breslau  mission  begun. 

1827  Wolff  issued  an  appeal  to  the  Jews  of  Great  Britain. 
Wolff  visited  Holland. 

Neuwied  occupied. 
Cologne  mission  begun. 
Konigsberg  mission  begun. 
Commencement  of  Posen  schools. 

1828  Wolff  in  the  Ionian  Isles. 
Danzig  mission  begun. 

Society's  Annual  Meeting  first  opened  with  prayer. 

1829  Seminary  transferred  to  Palestine  Place. 
Smyrna  mission  begun. 

Operative  Jewish  Converts'  Institution  founded. 
Wolff  re-visited  Jerusalem. 

FOURTH      PERIOD. 

1830  Monthly  Intelligence  started,  January  1st. 
Translation  of  Old  Testament  into  Judreo- Polish. 
Michael  Solomon  Alexander  appointed  missionary. 

1831  Annual  Meeting  held  first  in  Exeter  Hall. 

1832  Berlin  mission  begun. 
Lippstadt  occupied  till  1834. 
Algiers  mission  begun. 
Wolff  visited  Bokhara. 
Lublin  mission  begun. 

1833  Wolff  visited  India. 

Death  of  William  Wilberforce,  V.  P. 
Cracow  mission  begun. 
Dessau  occupied  till  1834. 
Nicolayson  settled  at  Jerusalem. 

1834  Magdeburg  occupied  till  1838. 
Marseilles  occupied  till  1835. 
Tunis  mission  established. 

1835  Jt'zvis/i  Intelligence  started. 

Episcopal  Jews'  Chapel  Abrahamic  Society  established. 
Metz  occupied  till  1842. 
Constantinople  mission  begun. 


APPENDIX     III.  641 

1836  Death  of  Charles  Simeon. 
Wolff  visited  Arabia. 

1837  English  Liturgy  published  in  Hebrew. 
Mission  House  opened  in  New  Street,  London. 
Hebrew  Service  commenced  in  Palestine  Place. 
Issue  of  McCauFs  Old  Paths. 

Bishop  Longley  became  Patron. 

1838  Revised  Hebrew  New  Testament  published. 
Daily  Hebrew  service  commenced  in  Jerusalem. 
Liverpool  mission  begun. 

1839  Kreuznach  occupied  till  1868. 

1840  Death  of  Lewis  Way. 

Hebrew  Missionary  College  in  London  established. 

Building  of  Christ  Church.  Jerusalem,  commenced  on  February  loth. 

FIFTH  PERIOD. 

1841  Archbishop  Howley  became  Patron. 
English  Bishops  became  Vice- Patrons. 
Anglican  Bishopric  in  Jerusalem  founded. 
Endowment  of  the  same  by  the  Society. 
Alexander  consecrated  as  first  Bishop,  November  loth. 

1842  Arrival  of  Bishop  Alexander  at  Jerusalem  on  January  aist. 
Beyrout  occupied  till  1849. 

1843  Frankfort-on-the-Oder  occupied  till  1849. 
Hebrew  College  opened  in  Jerusalem,  May  igth. 
Temporary  House  of  Industry  opened  in  Jerusalem. 
Safed  mission  begun. 

Society's  House  transferred  to  Chatham  Place,  Blackfriars,  E.G. 
Stettin  occupied  till  1853. 
Gothenburg  mission  begun. 

1844  Bristol  mission  begun. 

Special  Temporal  Relief  Fund  for  converts  and  enquirers  started. 

Pilgrim"1  s  Progress  issued  in  Hebrew. 

Bible  Depot  opened  in  Jerusalem. 

Rotterdam  mission  begun. 

Jerusalem  Hospital  opened,  December  I2th. 

Mission  work  commenced  at  Jaffa. 

Bagdad  mission  begun. 

Persia  visited  by  Stern  and  Sternchuss. 

Mogador  occupied  for  a  few  months. 

1845  Death  of  Bishop  Alexander,  November  26th. 
Mission  work  commenced  at  Aleppo. 

Oran  occupied  for  a  few  months. 

1846  Bucharest  mission  begun. 

Samuel  Gobat  appointed  Anglican  Bishop  in  Jerusalem. 

T  T 


642  CHRONOLOGICAL     TABLE 

1847  Work  commenced  amongst  Jewesses  in  London. 
First  missionary  appointed  in  Dublin. 

Cairo  mission  begun. 

Persia  again  visited  by  Stern  and  Sternchuss. 

Salonica  mission  begun. 

1848  Archbishop  Sumner  became  1'atron. 

Lord  Ashley  (afterward  Earl  of  Shaftesbury)  became  President. 

1849  Christ  Church  Jerusalem  consecrated,  January  2ist. 
Trieste  occupied  till  1853. 

House  of  Industry  at  Jerusalem  opened  on  December  2ist. 

SIXTH  PERIOD. 

1850  Manchester  mission  begun. 
Breslau  mission  begun. 

Operative  Jewish  Institution  opened  at  Bagdad. 
Oran  re-occupied  till  1855. 

1851  Miss  Jane  Cook,  benefactress  of  the  Society,  died  February  nth. 
First  parochial  missionary  appointed  in  London. 

J.  H.  Briihl  appointed  to  Persia. 

1852  Society's  House  transferred  to  16,  Lincoln's  Inn  Fields. 
Tangier  occupied  till  1854. 

!853     Wanderers'  Home,  London,  founded  by  Dr.  Ewald. 
Mission  commenced  at  Fiirth,  Bavaria. 

1854  Missionaries  left  Warsaw  on  December  28th  on  account  of  Crimean  War. 

1855  Fraustadt  mission  begun. 
Oleczko  occupied  till  1859. 
Colmar  occupied  till  1861. 
Turin  occupied  till  1862. 

1856  Paris  occupied  till  1861. 
Stem  visited  Arabia. 

1857  J.  M.  Eppstein  sent  to  Persia. 

J.  B.  Ginsburg  appointed  to  Constantine. 

1858  Miilhausen  became  centre  of  Rhine  mission  till  1871. 
Nuremberg  occupied  till  1864. 

"  Kametz-Cross  "  agitation  in  Germany. 
School  for  boys  opened  at  Jerusalem. 
18159    Jubilee  of  the  Society. 

Miss  Cooper's  Jewesses  Institution  at  Jerusalem  transferred  to  the  Society. 
Abyssinia  mission  begun. 
J.  H.  Brtihl  visited  Bombay. 

SEVENTH     PERIOD. 

1860  Formation  of  "Alliance  Israelite  Universelle." 
Spain  visited  by  Markheim. 

Jewish  communities  in  the  Sahara  visited  by  Ginsburg. 
Dr.  Chaplin  appointed  to  Jerusalem  hospital. 

1861  Heidelberg  occupied  till  1862. 
Marseilles  re-occupied  till  1863. 


APPENDIX    III.  643 

1861  Dr.  Barclay  appointed  to  Jerusalem  mission. 

1862  King  Edward  VII.  (then  Prince  of  Wales)  visited  Jerusalem. 
Death  of  Dr.  Wolff. 

Buda-Pesth  occupied  till  1864. 
Leghorn  occupied  till  1866. 
Modena  occupied  till  1864. 

1863  Archbishop  Longley  became  Patron. 
Mr.  John  Deacon  elected  Treasurer. 
First  deputation  to  Canada. 

Death  of  Prebendary  McCaul,  November  I3th. 
Memel  occupied  till  1869. 
Piedmont  occupied  till  1870. 
Imprisonment  of  missionaries  in  Abyssinia. 

1864  Christ  Church,  Berlin,  erected  and  opened  on  November  23rd. 
Diirlach  occupied. 

Milan  occupied  till  1871. 

Missionary  stationed  in  Corfu  till  1868. 

Death  of  Dr.  Marsh,  August  29th. 

1865  Carlsruhe  occupied  till  1875. 

1866  Our  Missions  published. 

Hebrew  New  Testament  again  revised. 

1867  J.  M.  Eppstein  went  to  Smyrna. 

1868  Professor  Cassel  appointed  to  Chr.ist  Church,  Berlin. 
Leipzig  mission  opened  by  Dr.  Biesenthal. 
Ancona  occupied  till  1872. 

Release  of  Abyssinian  captives. 

1869  Archbishop  Tait  became  Patron. 
Prague  occupied  till  1872. 

Paris  mission  permanently  established. 

Crown  Prince  of  Prussia  (afterward  Frederick  III.)  visited  Jerusalem. 

1870  Rome  mission  begun. 
Damascus  mission  begun. 
English  Church  opened  at  Algiers. 
Morocco  visited  by  Ginsburg. 

1871  Stern  succeeded  Ewald  as  head  of  the  London  mission. 
•    Lemberg  mission  begun. 

Vienna  mission  begun. 
Alexandria  mission  begun. 
J.  M.  Flad  visited  Abyssinia. 

1872  Appointment  of  Day  of  Intercession  for  Foreign  Missions. 
Opening  of  Home  for  Girls,  Constantinople. 

1874  Conference  on  Missions  to  Jews  held  at  Clifton. 

Grant  made  to  Pastor  Faltin's  work  in  South  Russia  (continued  till  1890). 
J.  M.  Flad  visited  Abyssinia. 

EIGHTH     PERIOD. 

1875  Re-opening  of  Warsaw  mission  (closed  since  Crimean  War). 
Conference  on  Missions  to  Jews  held  at  Southport. 


644  CHRONOLOGICAL     TABLE 

1875  Cologne,  Crefeld  and  other  towns  in  Rhine  district  occupied  till  1888. 

1876  Missionary  districts  created  in  England. 
J.  M.  Flad  visited  Abyssinia. 

1877  Hebrew  missionary  college  re-opened. 

Dr.  Ellis  appointed  to  the  Warsaw  mission. 

1879  Dr.  Barclay  appointed  third  Anglican  Bishop  in  Jerusalem. 
|.  B.  Ginsburg  compelled  to  leave  Mogador. 

1880  J.  M.  Flad  visited  Abyssinia. 

1 88 1  Church  of  Ireland  Industrial  Home  opened  at  Hamburg. 
Persia  mission  begun  at  Hamadan. 

J.  M.  Flad  visited  Abyssinia. 

1882  Anti-Semitic  May  Laws  in  Russia  passed. 
Russian  refugees  arrived  at  Jerusalem. 

Ginsburg  returned  to  Mogador  as  a  French  subject. 

1883  Archbishop  Benson  became  Patron. 
Hebrew  Missionary  College  closed. 
Jewish  Refugees'  Aid  Society  formed. 

Settlement  of  Jews  at  the  colony  of  Artouf,  Palestine. 

1884  Hebrew  Missionary  Training  Institution  opened  in  London. 
Safed  mission  re-opened. 

1885  Death  of  Lord  Shaftesbury,  President. 
Jewish  Intelligence  enlarged  and  illustrated. 
Mission  work  commenced  in  Birmingham. 
Death  of  Dr.  Stern,  May  I3th. 

1886  Sir  John  H.  Kennaway  elected  President. 
Leeds  mission  begun. 

J.  B.  Crighton-Ginsburg  appointed  to  Constantinople. 

1887  Dr.  Blyth  appointed  Anglican  Bishop  in  Jerusalem  and  the  East. 
Formation  of  Boards  of  Missions. 

1888  Centenary  Conference  of  Protestant  Missions  held  in  London,  in  June. 
Cracow  re-occupied. 

M.  Norollah  appointed  to  Tehran  mission. 
New  translation  of  the  Amharic  Bible  completed. 

1890  Protest  Meeting  against  persecution  of  Jews  in  Russia  held  in  the  Guildhall, 

London,  December  loth. 
Posen  mission  relinquished. 
Dispensary  opened  at  Hebron. 
J.  M.  Flad  visited  Abyssinia. 

NINTH     PERIOD. 

1891  Medical  mission  opened  in  London. 
First  Palestine  Exhibition  at  Felixstowe. 

A.  Lukyn  Williams  appointed  to  London  mission. 
Dr.  Cassel  retired  from  work  in  Berlin. 

1892  Children's  Beehive  for  Israel  founded. 
New  Girls'  school  opened  at  Jerusalem. 
Archbishop  Benson  visited  Tunis. 


APPENDIX    III.  645 

1893  Ladies'  Union  founded  with  Lady  Kennaway  as  President. 
Title  of  Magazine  altered  to  Jewish  Missionary  Intelligence. 
Jewish  Missionary  Advocate  issued  monthly. 

1894  Missionary  Conference  of  the  Anglican  Communion  held  in  London. 
Labour  Home  opened  in  London  till  1897. 

J.  M.  Flad  made  his  last  visit  to  Abyssinia. 
Mission  work  commenced  at  Cork  and  Toronto. 

1895  Dr.  Herzl  issued  his  Zionist  appeal. 
Palestine  Place  relinquished. 

Foundation  stone  of  Jerusalem  hospital  laid,  March  6th. 
Home  for  Jewesses  opened  at  Jerusalem. 
Hebron  occupied  till  1902. 

1896  Clergy  Union  for  Israel  founded. 
Eustace  Maxwell  Memorial  Fund  started. 
London  mission  schools  opened  at  Streatham. 
Dr.  Ellis  became  head  of  the  London  mission. 
Hostel  for  missionary  students  opened  till  1899. 
Temporary  hospital  opened  at  Safed,  February  2ist. 
Girls'  school  commenced  at  Damascus. 
Dispensary  opened  at  Damascus  till  1898. 

1897  Archbishop  Temple  became  Patron. 
First  Zionist  Congress  at  Basle. 

Lambeth    Conference   and   Archbishop's  Encyclical    Letter    on    Missions 

to  Jews. 

Medical  missions  opened  at  Liverpool,  Manchester,  Leeds  and  Birmingham. 
Mission  work  commenced  at  Swansea. 
Diocesan  mission  at  Newcastle  till  1899. 
Mission  work  commenced  at  Belfast. 
Jerusalem  hospital  opened,  April  I3th. 
J.  L.  Garland  appointed  to  Isfahan. 

1898  Boys'  school  at  Jerusalem  enlarged. 
Jubilee  of  House  of  Industry,  Jerusalem. 

Erection  of  Monumental  Tablets  from  Episcopal  Jews'  Chapel  in  Spital- 

fields  Parish  Church. 
Second  deputation  to  Canada. 

1899  Jubilee  of  Christ  Church,  Jerusalem. 
Conference  on  Missions  to  Jews  in  London. 
Joseph  Rabinovitz,  Hebrew  Christian  reformer,  died. 

1900  Zionist  Congress  in  London. 
Dr.  Ellis  returned  to  Warsaw. 

TENTH     PERIOD. 

1901  Mr.  J.  F.  W.  Deacon  elected  Treasurer. 
Quarterly  Notes  issued. 

Canon  Kelk  appointed  head  of  London  mission. 

Girls'  school  opened  at  Smyrna. 

New  English  Church  of  St.  George,  Tunis,  consecrated  on  February  24th. 


646  BOOKS    CITED 

1902  New  Century  Conference  on  Missions  to  Jews  held  in  London. 
"Missions    to    Israelites"    discussed    in     Convocation     of     Canterbury, 

January  28th. 

Missionary  magazine  Kol  Shdphar  issued. 
High  school  for  girls  opened  at  Bucharest. 
Erection  of  girls'  day  school  at  Jerusalem. 
Alexandria  re-occupied  till  1905. 
Mission  begun  at  Montreal. 

1903  Archbishop  Randall  Davidson  became  Patron. 

International  Jewish  Missionary  Conference  in  the  Church  House,  October 

2 1st  and  22nd. 

Medical  Aid  Branch  established. 
Industrial  Home  for  girls  opened  at  Jerusalem. 

1904  New  hospital  opened  at  Safed,  May  3ist. 
Mission  hall  at  Rotterdam  enlarged. 

1905  Aliens  Bill  passed  Parliament. 

Kol  l\r Bhasser  issued  in  place  of  Kol  Shdphar. 

C.  H.  Titterton  appointed  head  of  London  mission. 

1906  Protest  Meeting  against  Jewish  persecutions  in  Russia,  held  in  Queen's  Hall, 

January  8th. 
Cairo  re-occupied. 

1907  "  Palestine  in  London,"  June  I  ith  to  July  2nd. 

Conversazione  in  Church  House;  and  inauguration  of  new  Union,  "Israel's 

Remembrancers,"  October  I4th. 
Diocesan  missionary  appointed  to  Birmingham. 
Memorial  mission  hall  erected  at  Bucharest. 

1908  Pan- Anglican  Congress  in  London. 
Mission  schools,  Bucharest,  rebuilt. 

Centenary  Year  of  the  Society,  closing  on  February  I5th,  1909. 


APPENDIX    IV. 

BOOKS     CITED. 

Abbott,  G.  F.,  Israel  in  Europe,  London,  1907. 
Abrahams,  I.,  Jewish  Life  in  the  Middle  Ages,  London,  1896. 
Adams,  Hannah,  History  of  the  Jews,  London,  1818. 
Aiton,  John,  Lands  of  the  Messiah,  &c.,  London,  1852. 
Arnold,  Introductory  Lectures  on  Modern  History,  Oxford,  1842. 
Balleine,  G.  R.,  History  of  the  Evangelical  Party,  London,  1908. 
Basnage,  History  of  the  Jews  (Trans.  London,  1708). 
Bernstein,  A.,  Witnesses  for  Christ,  London,  1907. 
Birks,  Professor  T.  R.,  Memoir  of  E.  Bichersteth,  London,  1852. 
Blunt,  J.  E.,  History  of  the  Establishment  and  Residence  of  the  Jews  in  England, 
London.  1830. 


APPENDIX    ir.  647 

Brown,  Canon  Abner  W.,  Recollections  of  the  Conversation  Parties  of  the  Rev.    C. 

Simeon,  London,  1862. 

Buchanan,  Claudius,  Christian  Researches  in  India,  London  1840. 
Burgess,  Bishop,  Origin  and  Independence  of  the  Ancient  British  Church,  London, 

1815. 

Capadose,  Conversion  of  Dr.  Capadose,  London,  1894. 
Cams,  Memoir  of  Charles  Simeon,  London,  1847. 
Church  of  Scotland,  Narrative  of  a  Mission  of  Inquiry  to  the  Jews,  Edinburgh, 

1842. 

Creasey,  Fifteen  Decisive  Battles  of  the  World,  London,  1894. 
Da  Costa,  Israel  and  the  Gentiles,  London,  1850. 

D'Aubigne,  History  of  the  Reformation  of  the  Sixteenth  Cettttiry,  London,  1846. 
Disraeli,  Isaac,  Genius  of  Judaism,  London,  1833. 
Eusebius,  Historia  Ecc/esite.  Wace  and  Schaff,  Oxford,  1890. 

D^inonstrationes  Evangelii  (ed.  Paris,  1628). 
Flad,  J.  M.,  Falashas  (Jeivs]  of  Abyssinia,  London,  1869. 

Notes  from  the  Journal  of  J.  M.  Flad,  London,  1860. 
Twelve  years  in  Abyssinia,  London,  1869. 
Fuller,    Prebendary  Thomas,    The    Church   History  of  Britain  tjll  1648,  New 

Edition,  London,  1837. 
Gidney,  W.  T.,  At  Home  and  Abroad,  London,  1900. 

Biographies   of  Eminent  Hebrew  Christians,  London,  1903-8. 
Jews  and  their  Evangelization,  London,  1908. 
Missions  to  Jews,  London  (Eighth  P^dition),  1908. 
Mission  Schools,  London,  1902. 
Sites  and  Scenes,  (2  vols.)  London,  1899. 

Gildas,  De  Calamitate  Excidio  et  Conquestu  Britannia  (6th  century)  London,  1525. 
Gobat,  Samuel  Gobat,  London,  1884. 
Goldney,  Epistle  to  the  Jews,  London,  1759. 
Graetz,  History  of  the  Jeivs  (5  vols.)  London,  1891. 
Halsted,  T.  D.,  Our  Missions,  London,  1866. 
Harrington,  Oceana,  London,  1700. 

Hodder,  Edwin,  Life  of  Lord  Shaftesbury,  London,  1886. 
Home,  Bishop,  Case  of  the  Jews,  London,  1813. 
Hyamson,  A.  M.,  History  of  the  Jews,  London,  1908. 
Isaacs,  A.  A.,  Biography  of  the  Rev.  H.  A.  Stern,  D.D.,  London,  1886. 
Jewish  Year  Book,  London,  1907-8. 
Jacobs,  Jews  of  Angevin  England,  London,  1893. 
Jost,  Geschichte  der  Israeliten  (9  vols.)  Berlin,  1820-8. 
Justin  Martyr,  Dialogus  cum  Try  phone  Jud(co,  with  a  Latin  version  by  J.  Lang, 

London,  1715. 

Karamsin,  History  of  Russia  (n  vols.)  French  translation,  Paris,  1819-26. 
Lane,  E.   W. ,   Account  of  the  Manners  and  Customs  of  the  Modern  Egyptians, 

London,  1836. 

Leighton,  Archbishop,  Sermon  on  Isaiah  Ix.  I,  London,  1/45- 
\jvs\&o,  Jewish  Calendar  for  Sixty-four  years,  1838. 
McCaul,  Dr.,  Equality  ofjeiv  and  Gentile,  London,  1833. 


648  EOOA'S     CITED 

Madox,  T.,  History  of  the  Exchequer,  London,  1769. 

Magnus,  Lady,  Outlines  of  Jewish  History,  London,  1892. 

Margoliouth,  Moses,  Fundamental  Principles  of  Modern  Judaism,  London,  1843. 

History  of  the  Jews  of  Great  Britain,  London,  1851. 
Milman,  Dean,  History  of  the  Jews  (3  vols.),  London,  1866. 

History  of  Latin  Christianity  (9  vols.),  London,  1883. 
Moule,  Bishop  Handley,  Charles  Simeon,  London,  1892. 
Neil,  James,  Palestine  Ke-peopled,  London,  1877. 

Overton,  Dr.,  English  Church  in  the  Nineteenth  Century,  London,  1804. 
Paris,  Matthew,  Great  History  from  William  I.  to  Henry  III.,  London,  1571. 
Peck,  F.,  Antiquarian  Annals  of  Stamford,  London,  1727. 
Picciotto,  Sketches  of  Anglo-Jewish  History,  London,  1875. 
Prynne,  W.,  Short  Demurrer,  London,  1656. 

Robertson,  History  of  the  Christian  Church  (8  vols.),  London,  1873. 
Russell,  G.  W.  E.,  Pocketful fo  Sixpences,  London,  1907. 
Scott,  Sir  Walter,  Ivanhoe. 

Stephen,  Sir  James,  Essays  in  Ecclesiastical  Biography,  London,  1907. 
Stern,  H.  A.,  Captive  Missionary,  London,  1868. 

Dawning  of  Light  in  the  East,  London,  1854. 
Wanderings  among  the  Falashas,  London,  1862. 
Stillingfleet,    Origines  Britannic^,  or,  the  Antiquities  of  the  British  Churches, 

London,  1685. 

Stock,  Dr.  E.,  History  of  the  Church  Missionary  Society,  London,  1899. 
Tovey,  De  Blossiers,  Angliajudaica,  Oxford,  1738. 
Tremellius,  Catechism  for  Enquiring  Jews,  Cambridge,  1554. 
Trevelyan,  Life  and  Letters  of  Lord  Macaulay,  London,  1876. 
Tristram,  Canon,  Seven  Golden  Candlesticks,  London, 
Warren,  Sir  C.,  Underground  Jerusalem,  London,  1876. 
White,  Arnold,  Modern  Jew,  London,  1899. 
Wiener,  L.,  History  of  Yiddish  Literature,  New  York,  1899. 
Wilkinson,  S.  H.,  Evangelization  of  the  Jews  in  A'ussia,  London,  1899 
Williams,  A.  Lukyn,  Missions  to  the  Jews,  an  Historical  Retrospect,  London,  1897. 
Wolff,  John  Christopher,  Bibliotheca  Hebraica,  Hamburg,  1715-33. 
Wolff,  Dr.  Joseph,  Missionary  Journal  and  Memoir,  London,  1824. 

Narrative  of  a  Mission  to  Bokhara  (2  vols.),  London,  1845. 
Researches  and  Missionary  Labours,  London,  1835. 
Travels  and  Adventures,  London,  1860. 
Wood,  Anthony,  Historia  et  Antiquitates  Universitatis  Oxoniensis,  Oxford,  1674. 

Ditto,  Translated  by  John  Gutch  (2  vols.),  Oxford,  1792-6. 
Year-book  of  the  Evangelical  Missions  among  the  Jews,   edited  by   Professor  II . 

Strack,  Leipzig,  1906. 
Zangwill,  L,  Children  of  the  Ghetto,  London,  1873. 


*»*     For  a   comprehensive    Bibliography    on    the  Jewish    Question   see    the 
author's  Missions  to  /ews,  Eighth  Edition  revised,  1908. 


INDEX. 


ABELL,  Miss  F.  M.,  607  Alexander,     Bishop,    his    conversion,    73  ;    at 

Aberdeen,  Karl  of,  400  Danzig,    131,   132  ;   co-translator  of  Hebrew 

Abodah  Zai-ah  (Idolatrous  Worship),  342  New  Testament,  152  ;  155,  158,  160,  161  ;  205; 

Abraham,  Imaginary  memorials  of,  107  selected   as   first  Anglican  Bishop  in   Jeru- 

Abraham  of  Bristol,  23  salem,    207  ;    sketch    of   his    life,    207  ;    his 

Abrahamic  Society,  160,  218,  280  consecration  and  departure   for   Jerusalem, 

Abu  Hara,  563  209,  215;   Jerusalem,   232-239;   the  Bishop's 

Abyssinia  Mission,  322,  325,  366;  causes  which  death,  240;    his    burial,  241  ;    tribute  to  his 

led   up   to   the   war,    372  ;    imprisonment  of  sterling   quality,    241  ;     testimonial     to   his 

Dr.  Stern  and  others,  373  ;  prisoners  released  memory,  242  ;    535,  626 

in  answer  to  the  demand  of  Sir  R.  Napier,  Alexander,  Mrs.,  her  death,  336 

373;  Theodore's  army  beaten,  373  ;  Magdala  Alexander,  Rev.  A.  B.,  503-4 

captured,  and  suicide  of  King  Theodore,  374  ;  Alexandretta,  381 

returnof  missionaries,  374;  letter  from  Falasha  Alexandria,  102,  103,   119,  121,  262,  387,  388, 

convert,    375  ;    converts   sent   to    Basle    for  566,  615 

missionary    training,    375  ;    perilous    times,  Alford,  Bishop  (Victoria,  Hong  Kong),  326 

476  ;  missionaries  persecuted,  477  ;  King  John  Algiers,   189,   190,  263,  307,308,391,487,488, 

and  compulsory  conversion,  478  ;  invasion  by  567-569 

Dervishes,  479  ;  invasion  by  the  Italians,  479  ;  Alien    Immigration,    Commission    to    enquire 

communications  interrupted  for  three  years,  into,  576 

479;   destruction  and  massacre  by   Mahdi's  Allbrook,  Rev.  H.  O.,  427,  507,  530 

followers,    480-1  :    re-organization    of  work,  Allen,  Bishop  (Ely),  205 

482  ;  story  of  Falasha  martyrs,  482  ;  famine  Allen,  Rev.  R.  ,  269 

in  1890,  483;  famine,  invasion,  cholera  and  "  Alliance  Israelite  Universelle"  founded,  322  ; 

massacre,  562  ;  Flad  visits  frontier  and  confers  at  Haskeuy,  546 

with  agents,  563  ;  re-organisation  of  mission,     .   Allix,  The  Judgment  of  the  J  eivisJi  Church,  10 

563  ;    Italians  take  possession  of  Kassala  —  Alsace  and  Lorraine,  135,  350 

Dervish  invasion  turned  back,  563;  Italians  Altmann,  Rev.  S.  T.,  327 

routed  at  Adowa,  564;  no  news  of  missionaries  Altona,  133,  137,  290,  352 

for  three  years,  564  ;  permission  given  to  work  Alvarez,  D.,  215 

among  the  Falashas,  564  ;  English  mission  to  Amhara,  483 

King  Menilek,  564  ;  present  conditions.  615  Amharic,  the  Bible  and  St.  Matthew's  Go>pel 

Abyssinian   Jews,  their  case    commended    to  translated  into,  480 

the  Society,  157  Amsterdam,  165,  220,  283,  284,   345,  346,  540, 

Ackerley,  Dr.,  535  575,  598 

Acre,  119,  379  Anatolia  (or  Anadoli),  175.    Sec  also  Smyrna 

Acts  of  religious  tolerance  passed,  28  Ancona,  293,  362 

Adams,     Hannah,    her   History  of  ike  Jews  Anderson,  Bishop  (Rupert's  Land),  269,  324 

published  by  the  Society,  62  Anderson.  Dr.  W.  H.,  502,  553,  554,  579 

Adams,  Rev.  Dr.  \V.  J.,  587  Anderson,  Mrs.  (Miss  G.  Shepherd),  498,  533 

Adelberg,  Dr.,  289,  350  Andersson,  G.  E.,  325,  377 

Adeney,  Mrs.  (Miss  E.  Webster),  545,  597,  602  Andrews,  T.  R.,  326,  327,  329,  his  death,  404 

Adeney,    Rev.    J.    H.,    534  ;    at    Berlin,    543  ;  Anniversary  Sermons,  43,  44,  45,  53,  154,  210, 

Smyrna,  546,  578  ;  in  Roumania,  602,  603  212,  270,  327,  409,  501,  578 

Adie,  Miss,  454  Annual  Breakfast,  272,  329,  412,  502,  580 

Adler.  Dr.,  estimate  of  the  number  of  Russian  Annual   Meetings,  60,  69,    154,   157,  212,  270, 

Jews  murdered  and  injured,  576  328,  410,  501,  578,  580 

Adler,  Rev.  A.  C.,  in  Holland,   325    346,  350,  Anti-Semitism,    125,   436,  438,   443,    444,    569. 

431,  540;  at  Bucharest,  447,  54°  !  Frankfort,  See  also  Persecution  of  Jews 

550,  502  ;  his  death  —  outline  of  his  work,  598  Antioch,  104,  381 

Adler,  Rev.  A.  1..  W.,  530,  533,  534,  592,  603  Antoura,  118,  119 

Adrianople,  173,  267  Apostles,  labours  of  the,  3 

Adriatic  Missions,  293,  362,  447  Apothecary  appointed,  39 

"  Advent  Bible  Readings,  '  575  Appeal  of  Ramadan  Jeus,  465 

/Elia.     See  Jerusalem  Arabia,  182,  185,  186,  306 

Afghans  believed  to  be  of  Jewish  descent,  198  Arbel  (Ervil),  108 

Afghanistan,  Jews  in,  196,  197,  198  Arbuthnot,  C.,   213 

Africa  (Northern),  305  —  -310,  485,  566.     .SVvalso  Arbuthnot,  G.,  269,  506,  508 

Alexandria,    Algiers,  "  Constantine,    Egypt,  Archdall,  Bishop  (Killaloe),  505 

Morocco,  Tripoli,  Tunis,  &c.  Ardagh,  Dean  of,  155 

Agawmeder,  478  Argawi,   M.,   visits  England  and  reports  dis- 

Ain-Beida,  391,  567  turbed  state  of  Abyssinia,  479  ;  his  imprison- 

Aitken,  Canon  W.  Hay,  580  ment,  sufferings  and  release,  480;  sorrowful 

Alafa,  482  plight  of  his  fellow-Christians,  481  ;  reports 

Albania,  231  famine,  483  ;  his  pitiful  description  of  Abys- 

Aleppo,  104,  107,  256,  381  sinia,    562  ;    confers   with    Mr.    Flad,     563  ; 

Alexander,  Bishop  (Derry),  326  allowed  to  work  among  the  Falashas,  564  ;  615 


650  INDEX 

Arias.  K.  P.,  360,  362,  44«,  447,  6c4  Banning,  Rev-.  C.  H.,  reads  paper  at  Church 
Ariston  of  Pefla,  4  Congress  on  Jewish  Missions,  323  ;  324,  329  ; 

Armi^er    T   J     54  appointed   Secretary  of  Society,  337  ;    401, 

Arnoft,  Miss  Walker,  4.5  499,  ?oi  :  address  a;  Annual  Breakfast,  503  ; 

Artillery  Street  Chapel,  34  appointed    Hon.     Secretary,    518  ;    speaker 

Artnnf  -nn  A-I   ±-±  at  Missionary  Conference, 522  ;  reads  paper 

at     Islington    Clerical    Meeting,     527  !    his 

Asch'   Rev   E..  ^34,  593.  595  death — tribute  to  his  work,  586 

Ashe'  Dr.  '597'  "  Bannister,  K.,  401 

As're'  Miss   6i"  Baptism,   difficulties   connected   with   the  ad- 
Ashley.  Hon.  W.,  210,  2n,  327,  400  ministration  of,  579,  632 

Ashley,  Lord  (See  Shaftesbury,  Lord)  Baptism,  question  of,  and  IN onconformists,  46 

A-ia,  missionary  efforts  in,  106,  252.     See  also  Baptism  of  Jews,   40,  43,   83,  97,  98,  99,  102, 
Bagdad,  Smyrna,  Persia,  etc.  "3,  "4,   "9,   125,  128,   131,   135,   138,   161, 

Ask  with,  Rev.  C,  578  162,  163,   165,   166,  167,  168,  173,   176/181, 

Asseso,  476,  477,  479,  565  186,   195,  216,  220,  224,  226,  227,   229,  231, 

"  Associate  of  St.  George's  Collegiate  Church,  235,237,  238,   243,   244,   253,  260,  280,  281, 

Jerusalem,"  606  282,  285,  286,  288,  289,   290,   292,   293,  295, 

Aston.  Rev.  Dr.,  239  300,  305,  341,   343,  346,   347,   350,  351,  352, 

At  Home  and  Abroad  (Gidney),  520  353,  355,  357,  358,  361,  362,  371,  375,  381-385, 

Athens,  547  387-389,  39*,  392,  423,  432-438,  442-445,  447, 

Atkins.  Rev.  H.,  41  448,  454,  458,   464,  465,  469,  473,  474,   475, 

Atkinson,  E.,  377,  586  477,  479,   481,   487,   491,   492,   53*,   533,    53%, 

Atkinson,  Miss,  536  541-547,  55*.  555-558,  564-568,  592,   595,    596, 

Atkinson,  W.  £.,297  598-607,613-617,  620;  estimated  number  of 

Atlas  mountains,  569,  570  Baptisms  last  century,  625 

Atshafer,  478  Baptisms  (Jewish]  in  the  Nineteenth  Century 
Augusti.  Friedrich  Albrecht,  10  (de  le  Roi),  520 

Auriol,  Rev.  E.,  269,  327,  328  Barbary  States,  The,  iS3,  262.     See  also  Africa 
Australia.  272  (Northern) 

Austria,  164,  542,601  Barber,  Miss,  594 

Austrian-Poland  (See  Poland)  Barbican  Mission  to  the  Jews,  414 

Auxiliary   Associations,  formation  of,  45,  60  :  Barclay,  Bishop  (Jerusalem),  247,  295,  297,  324  ; 
expenses  in  forming,  45,  46  ;  new  associations  reads  paper  on  Jewish  Missions  at  Brighton 

formed,  65-67  ;  secretaries,  214,  338,  412,  582,  Church   Congress,  323;   328;    in   charge   of 

583  ;  visitors  of,  214,  269;  contributions  to  Jerusalem   Mission,    363,    377;    his  resigna- 

Jubilee  Fund,  317  ;  extension  and  develop-  tion,    377  ;   stoned  at  Safed,  379  ;  400,  456  ; 

ment,  582  ;  in  Canada,  619  appointed   Bishop   in    Jerusalem,    451  ;    his 

Auxiliary  Society  of  Friends  of  Israel,  formed  death,  451  ;  Biography  of  Bishop  Barclay,  452 

at  Posen,  130  Barclay,  Mrs.,  death  of,  452 

Avignon,  136  Bardsley,  Bishop  (Sodor  &  Man),  400 

Ayerst,  Rev.  G.  H.,  427  Bardsley,  Canon  (Huddersfield),  502 

Ayerst,  Rev.  W.,  76  ;  at  Danzig,  131, 132  ;  155  ;  Bardsley,  Rev.  J.  (Manchester),  328 

at  Berlin,   166  :   translates    Old  Paths  into  Barham,  Lord,  elected  President,  37, 

German,  166;  167;  appointed  Foreign  Sec-  Barham,  Lord  (second),  Vice-Patron,  37,68,79 

retary,   213;    269,   270,  327,  329;  at  Vienna,  Baring,  Bishop  (Gloucester  &  Bristol),  268 

356>  399 ',  his  death,  406;  outline  of  his  work,  Baring,  Sir  Thomas,   47,   52,   60,   70,  79,   102, 
406,  407  ;  influences  Kelk  to  offer  himself,  595  154,  179,  204,  210,  212,  513 

Ayerst,  Rev.  W.,  Junior,  appointed  Principal  Barington,  Canon,  400 

of    Hebrew   Missionary    Training    College,  Barker,  Bishop  (Sydney),  269 

426  ;  his  death,  584  Barker,  I.  G.,  69,  147 

Aylmer,  General,  324  Barlee,  Miss  L.  J.,  426,  450,  551,  552,  606 

<  309,  393  Barlow,  Bishop  (Goulburn),  581 

Barlow,  Dean,  503 
Barnes-Lawrence,  Rev.  A.  E.,  502 

BABEL  (See  Belus)  Barraclough,  Rev.  J.  B.,  423,  426,  582 

ton,  Thomas,  37,  41,  45,  52,  54,  60,  70,  Barrow,  Miss,  534 

Barry.  Miss  D.,  538 

achert,  Kev.  S.I. ,  at  Hamburg,  325,  352,  439,  Barth,    Dr.    C.    G.,    description    of    Palestine 
544  :  describes  pitiable  state  of  the  Jews,  440  ;  Place,  42  ;  speaker  at  Annual  Meeting,  270 

02  ;  supervision  of  hostel  for  students,  534  ;  Bartlett,  Miss  G.  E.,  534 

at  Liverpool,  536 ;  578,  593  Bartolocci,  Bibliothcca  Magna  Rabbinica,  9 

aden,  289,  350,  599  Barzillai,  Miss  S.,  548 

p  worn  by  Jews,  24  Baslei  T,6i  l6g  .  Zionist  Congresses  at,  519 

id,  108,  257-260,  300-302,  384,  385,  472  Basnage  s  History  of  the  Jews,   s6 

Bassett,  Rev.  Prebendary  F.  T.,  269,  344,  518 

Bahn.  Rev.  J     4,6,  445  Bassett]  Rev.  j       66 

ey,  Mrs.  Mary  Martin,  4o3  Bassin,  E.,  at  Bucharest,  447 

i  }\?eV\;  V,247'  297'  293>  329'  4-"4'  5l6  Bateman,  J.,  F.K.S.,  327,  329 

Baily,  Miss  M.  P.,  558,  617  Batten,  T.  H.,  506 

.er,  Rev  J.,  427  Batua,  308,  391 

aker-M union,  Miss,  613  Bavaria    1247289,  35:,  599 

Ba  at,  .294,  295,  363  Baxter,  R.,    27,  329 

,  hishop  (Huron),  400  piay]ee.  Rev."  I.    282 

:  Provinces   130,  131,  22S,  290,  350,  439,  Bayley,  Rev.  Sir  E.,  328,  329 

Bankers  "I- J"  J"  7°'  '^  Ls99  gJalgette,  Captain,'  ?45 

errs',  f  ,  Beachcroft,  Rev.  R.,  59 

Beacor.sfield  Lord,  hi.s  appeal  to  Jews,  408,  626 


INDEX  651 

Beale,  Dr.  L.  S. ,  506,  585  Bible,  Circulation    of    the.      Sec    Literature, 

Beanie,  C. ,  213  distribution  of 

Beaufort,  Duchess  of,  67  Bible,  Translations  of  the.     See  Scriptures 

Beaumont,  Dr.  J.  W.,  518  Bickersteth,  Bishop  E.  H.  (Exeter),  270,  328, 

Becker,  Rev.  A.  C.  F.  W.,  at  Breslau,  435  ;  at  400,  501 

Berlin,  436,   543,  599:  at  Vienna,  436,  600,  Bickersteth,  Bishop  R.  (Ripon),  268,  270,  328 

601  ;     visits     large    towns    in    Austria    and  Bickersteth,  Dean  (Lichfield),  399;  and  founda- 

Germany,  601  tion  of  Parochial  Missions  Society,  414 

Becker,  Rev.  F.  W.,  76  ;  joins  McCaulat  War-  Bickersteth,  Rev.  E.,  60,  70,  79,  154,  204,  205, 

saw,  96;  his  ordination,  97  ;  conducts  services  211,212  ;  his  interest  in  the  Jewish  cause,  273 

in  German,  100 ;  visits  Posen  and  meets  with  Biddulph,  Rev.  A.  G.  S.,  500,  546,  547 

extraordinary  reception,  129;  Jews  eager  tor  Biddulph,  Rev.  T.  T.,  37 

literature,  129 ;  visits  Li*sa  and  other  places,  Bieling,  Pastor  R.,  in  Berlin,  434 

130;    163,    165;    work  in   Berlin,   167;   221  ;  Biesenthal,    Dr.     H.,    at   Berlin — his   literary 

speaker  at  Annual  Meeting,  270 ;    touching  attainments,  227,  287 ;  at  Leipzig,   325,   347- 

farewell   from  Warsaw,  285  ;    at   Hamburg,  349  ;   his   death — tribute   to  his  work,   437  ; 

290;  his  death,  351  co-translator  of  Hebrew   New    Testament, 

Beckles,  Bishop  (Sierra  Leone),  325,  328  535  ;  626 

Begemecler,  565  Bilderdyk,  Professor,  84 ;   Poetical  Works  a/, 

Behrens,  A.   I.,   216,  223,  224,  226,   248,   297.  345 

Belesa,  478                                                  [434.  445  Billing,    Rev.    R.     C.    (afterward    Bishop    of 

Beleta,  563  Bedford),  399,  400,  501,  514,  593 

Belgium,  357,  540.     See  also  Brussels  Biographies  of  Eminent  ticbrew  Christians, 

Bell,  Dr.  W.  R.,  582,  592  Bird,  E.  W.,  400                                                [589 

Bell,  Rev.  J.  A.,  518      "  Biri  (Bire-Jik),  107 

Bellerby,  Dr.  E.  J.,  520  Birks,  Rev.  E.  B.,  507 

Bellson,  Rev.  R.,  76,   166,  224,  226,  227,  287,  Birks,  Miss  E.  G.,  450,  549,  551 

346,  347,  406  Birks,  Rev.  H.  A.,  401 

Belus  (Babel  or  Birs  Nimroud),  258  Birks,  Rev.  Professor  T.  R.,  212,  270,  315,  328, 

Bemrose,  Sir  H.  H.,  it.r.,  501  Birs  Nimroud  (See  Belus)                       [329.  4°6 

Bender,  368  Bistritz,  602 

Bendix,  Dr.  P.,  534,  593  Blakeney,  Dr.,  538 

Benedict,  of  York,  21  Blakeston,  Sir  M.,  Bart.,  68,  212 

Benedict,  Sir  J.,  626  Blandford,  Marquis  of,  213,  270 

Benfey,  Professor,  626  Blidah,  308 

ben  Israel,  Menasseh,  82  Bligh,  Miss  E.  S.,  597 

Beni-Israel,  remnant  of  Jews  in   India  known  .  Bloch,    Paul,    in    Rotterdam,    431,    540;    his 

as  the,  112,  114,  Ti5  death,  541 

Beni  Khaibr,  The  (Sons  of  Heber),  103  Blomfield,    Bishop    (London),    205;     and    the 

Beni  Moshe  (Children  of  Moses),  103  Anglican  Bishopric  in  Jerusalem,  206 

Bennett,  Bishop  (Cloyne),  37,  41  "  Blood  Accusation,  The,"  first  heard  of,   19, 

Bennett,  Miss  S.  M.,  514  20;  protest  against,  208  ;  254,  256,  383,  384, 

Bennett,    Mrs.,   (Miss  Gertrude   Richardson),  Blum,  E.,  224,  226,  286                                    [463 

Ben-Oliel,  Mr.,  102                                           [498  Blum,  F.  W.,  593,  615 

Ben-Oliel,  Rev.- M.',  588  Blumberg,  A.,  442,  541 

Benoly,  Dr.,  427,  533,  534  Blumberg,  H.  M.,  428,  429 

Benson,  Archbishop,  205  ;  becomes  Patron  of  the  Blumberg,  Miss,  541 

Society,  401  ;  his  speech  on  the  difficulties  Blunt,  Bishop  (Hull),  581 

and  encouragements  of  the  work,   410  ;  his  Blyth,  Bishop,  400  ;  his  appointment  as  Bishop 

interest  in  Jewish  work,  505 ;  his  note  on  the  in   Jerusalem,   420;    the  controversy  which 

schools  in  Tunis,  567  followed,  421  ;  his  work  in  the  East,  422 

Bentall,  H.  J.,  519  Boards  of  Missions,  formation  of,  399;    Mis- 

Bereschevka,  576  sionary  Conference  discusses  "Judaism,"  522 

Beresford,  Archbishop  (Armagh),  205,  326,  328  Bohemia,  T23,  355 

Beresford,  Bishop  J.  G.  (Clogher),  205  Bokhara,  Jews  in,  197,  198,  199,  200 

Bergfeldt,  Rev.  J.  G. ,  76,  130,  131,  228  Bombay,  384,  385 

Bergheim,  M.  P.,  180  Bona,  308,  309,  567,  569 

Berkowitz,  Dr.,  626  Bond,  Archbishop  (Montreal),  400,  619 

Berlin,  125,  166  226,  227,  287,  346,  347,  433,  599  Borasjun,  260 

Berlin  Missionary  Seminary,  76  Boriglione,  R.  F.,  6^4 

Bernals,  The,  626  Borium  in  Africa,  Jewish  inhabitants  of,  7 

Bernard,  Bishop  (Tuam),  326  Borowsky,    Dr.,    Bishop    of    the    Evangelical 

Bernard,  SirT.,  37  Lutherans,  131 

Berne,  136  Bott,  Rev.  S.,  499 

Berney,  Mr.  F.,  568  Bougie,  308,  391 

Bernstein,  Rev.  A.,  325,  354,  357,  378,  428,  438,  Boultbee,  Dr.,  329 

439,  447,  533,  591,  592  Hournabat,   464 

Beroo,   Debtera,    his   death   and   storv  of  his  Bousfield,  C.    H.,  401 

conversion,  483-4  Boutflower,  Bishop  (Dorking),  581 

Berschad,  576  Boutflower,   Rev.  C.   W.  Marsh,  324 

Besanjon,  136  Bowen,  Rev.  C.,  269 

Bessarabia,  442  Bowers,   Bishop  (Thetford),  581 

Bessborough,  Earl  of,  37,  41  Bowker,  H.   F.,  327,  329 

Bevan,  R.  C.  L.,  213,  326,  405  Bowlby,  Bishop  (.Coventry),  505 

Bexley,  Lord,  37,  68,  70,  79,  154,  210,  274  Bowstead,   Bishop  (Lichfield),  205 

Beyrout,  119,  121,  255,  256.  379,  381  Boys,   Rev.   T.,  76,   145 

Beyts,  N.  Buxton,  507,  509  Bradley,  B.,  visits  the  ''Oaks  of  a  la  ronde," 

Biaiystock,  576  416,  417  ;  his  resignation,  519 


652 


INDEX 


Braine,  Rev.  G.  T..  337  Bushire    258,  260    472 

r.raithwaite.  Miss  H.  A.,  607  "fora^   I0?;   25? 

B'and     -V.  A.    534  Busy  Bees,      4g8 

Brandenburg," 287  Butcher    Bishop  (Meath),  326 

"  Bramlenberg  Society  o(  Friends  of  Israel,  But  er,  Miss,  550 

Brandram,  Rev.  A.,  145  '543  g»tler,  Rev    G.  W.,  344,   427 

Branis   Dr.,  of  Breslau,  170  Buttemer,   Rev.  A.,  503 

Bremen,  132,  290  Buxton,  T.  Victor    502 

Bremerhaven,  290  Buxtorf  (the  elder),  Synagoga  Judaica,  9 

Brenan,  Rev.    Canon   J.    E.,    374,    401,    302, 

52  =     sB"* 

Breslau",    128,    129,    167,    287,   325,   348,    349,  CADBURY,  R.,  55° 

,6  Cadbury,  Mrs.  R.,  583 

Breslau''  J.   B.  W.,  5159,  397,  630,  602  Caddell,  Rev.  H.,  401,  511 

Bridges,  Sir  B.,  213  Cadiz>  230^262 

Bristol,  Marquess  of,  581  Cadman,  Canon  W.,  269,  270,  328,  329 

British  &  Foreign  Bible  Society,  288,  293,  388,  Cairnes,  Mrs.,  583 

568  Cairns,  Earl,  329 

British   Society    for    the   Propagation   of    the  Cairns,  Miss,  613 

Gospel  amongst  the  Jews,  214  Cairo,  10?,  104,  121,  261,  305,  306,  387,  615 

British  Syrian  Mission,  381  Calder,  R.,  519 

Brock,  Rev.   I.,  327,  341  Callenberg,  Professor  J.  H  ,  10;  formation  of 
Brody,  16^  the  Institutum  Judaicuin,  n  ;  435 

Bomb'y,  Bishop  (Tasmania),   326  Caiman,  E.  S.,  237,  297,  407 

Bronkhorst,    Mr.    S.,   295,    363  ;   accompanies  Caiman,  W.,  178,  281 

Dr.     Stern     to    Abyssinia,    370 ;    continues  Calthorpe,  Lord,  37,  60,  70 

work  among  the  Falashas,   371  Calthrop,  Prebendary  G.,  511 

Brooke,  Miss  C.  J.,   434  Camidge.  Bishop  (Bathurst),  400 

Brown,  Canon  J.  Carnegie,  579,  605  Canada,  deputation  to,  323,  619;  new  station 
Brown,  Mr.,  appointed  "Apothecary,"  39  opened  in,  574 

Browne,  Bishop  (Bristol),  preaches  anniversary  Candia,  Conversion  of  Jews  in,  7 

sermon,  501  ;  becomes  Patron,  505;  suppoits  Cappadose,  Dr.  A.,  84,  85,  626 

Convocation  resolution  on  Missions  to  Israel-  Carbery,  Lady,  498 

ites,    576  ;    member   of   Convocation    Com-  Cardew,  Rev.  J.  H.,  506 

mittee,  577  Carless,  Mr.,  475 

Browne,  Bishop  H.  (Ely),  326  Carlsruhe,  350 

Bruce,  General  A.  J.,  401,  506,  584  Carlton,  Rev.  S.  J.  (See  Deutschberger) 

Bruce,  Rev.  Dr.,    and   Appeal    to    Hamadan  Carmichael,  Bishop  (Montreal),  582 

Jews,  466,  469,  502.  578  Carnegie,  Miss  G.,  539 

Briihl,  H.  L.,  at  Smyrna,  463  Carpenter,  Bishop  Boyd  (Ripon),  400,  575 

Briihl,    Rev.    J.    H.,    216  ;   at    Bagdad,    300,  Carpzow  and  Jewish  controversy,  10 

301  ;    visits    Hamadan,    302  ;    at    Lemberg,  Carr-Glvn,  Bishop  ( Peterborough \  305 

325,  334;  Vienna.  336;  proceeds  to  Bombay,  Cartwright,  Rev.  J.   B.,  69,  146,  160,  213,  216, 

384;   visits  Bussorah,   Bushire  and  Muscat,  241,  281,  329,  340,  341 

385  ;  writes  on    the    result    of  his    work    in  Cams,  Canon,  312 

India  and    Bagdad,    385  ;    withdrawn    from  Carver,  Rev.  J.,  213 

Bagdad.  385  :  his  connection  with  the  Opera-  Casablanca,  309 

live  Jewish  Converts'  Institution,  427  ;  result  Caspari,  435 

of  his  labours  at  Hamadan,  467  ;    a    confe-  Cassel,  289.     See  also  Rhine  Provinces 

rence,  469  ;  sent  to  Hamadan,  470;    returns  Cassel,  Rev.   Prof.    P.,  appointed  minister  at 

to  England,  474  ;    his  death — outline  of  his  Christ  Church,   Berlin,  323,  347  ;   sketch  of 

work,  534,  614  his  early  life,  347-8  ;   work  at    Berlin,  433  ; 

Brunswick,  227,   287  his  death — outline  of  his  work,  543  ;  626 

Brussels,  166  Cassels,  Bishop  (West  China),  581 

Buchanan,  Rev.  Dr.  C.,  53,   112,   113  Cassin,  Rev.  B.,  401 

Buchan-Hepburn,  Mrs.,  591  Castelar,  Senor,  626 

Bucharest,   229,   293,   545,  602  Castelli,  Dr.,  626 

Buckland,  Rev.  A.  R.,  578  Castlemaine,  Earl  of,  66 

Buda-Pesth,    355  Catechism  far  Jews,  543 

Bunsen,  The  Chevalier,  155,  1^7,  205,  206,  2c3  Catterall,  Rev.  R.,  578,  580 

Burdett-Coutts,  Baroness,  588  Cavan,  Earl  of,  326 

Burdon,   Bishop  (Victoria,  Hong    Kong),    326  Century  of  Jewish  Missions,  A  (Thompson),  38} 

Burgess,    Bishop  (St.   David's  and  Salisbury),  Cephalonia.  176 

Burgess,  Miss,  591  [5I     I45  Chadwick,  Bishop  (Derry),  505 

Burial  Places  of  Jews,  18,  20  Chaldaa,  257 

Burnet,  Rev.  W.,  at  Paris,  323,  357.3  Chalons-sur-Marne,  432 

Burney,  Miss  C.  E.,  498,  333,  380,   =91  Champnevs,  Dean,  270,  281 

rniston,  Mrs.,  394  Chaplin.    Dr.    T.,  visits    Hebron,    247  ;    takes 

jrujird,  469,  556  charge  of  medical  mission  at  Jerusalem,  323, 

urt,  Kev.  A.   F.,  318,  619  377  ;  his  resignation.  401,  454  ;  501 ;  appointed 

tchae  ,  Mrs.,  at  Rome,  446,  604  Physician  to  Society.  506;  work  in  White- 

l.urtchaell,  Rev.  S.   B.,    297,    325,    -,29;   first  chapel,  533 ;  his  death-tribute  to  his  work, 

missionary  at   Rome,    359  ;    visits    all    parts  586  ;  592 

:  Italy,  360;  summary   of  his  work,  360;  Charkson,  Mr.,  38 

"  Charles  Eliot  Cairnes  "  Missionary.  3^7,  ^85 

jury    St.    Edmunds,    maltreatment    of   Jews  Charlesworth,  Rev.  J.,  213 

Charley,  Sir  W.  T.,  ,78,   382,  =84 

ushe,  Rev.  W.,   69  Charter  of  liberty  granted  by  King  John,  -3 


INDEX  653 

Charteris,  38  Compton,  Lord  A.  (Bishop  of  Ely),  400 

Chase,  Bishop  (Ely),  581  Conferences  on  Jewish  Missions,  324,  399,  400, 

Cheetham,  Bishop  (Sierra  Leone),  326  522,  527,  528,  575 

Ckerem,  171,  230,  256,   258,  261,  380,  382,  383,  Confirmation  of  Jews,  215,  216,  235,  243,  459, 

Cherry,  Mr.  J.,  38                                             [559  Conolly,  Mr.,  199,  200                              [460,  614 

Chester,  Bishop  (Killaloe),  400  Conran,  Mrs.,  585 

Chevallier,  Mr.,  83  Constantine,  308,  309,  391,  567,  569 

Chichester,  Earl  of,  205  Constantine,  Grand  Duke,  163 

"  Children  of  Abraham,  The,"  43  Constantinople,  171-174,  267,  325,  363,  364,  448, 

Children  of  Moses  (Beni  Moshe),  103  547,  604 

"Children's  Beehive  for  Israel,"  497  Continental  stations  given  up,  436 

Chios,  Jews  in,  174  Converts,  Renowned  Jewish,  626 

Cholmeley,  Sir  Montagu,  Bart.,  52,  70  Converted  Jews,  number  of,  in  1809,  35 

Cholmondeley,  Lord  Henry,  213  Convocation  Committee's  Report  on  "  Missions 

Cholmondeley,  Marquis  of,  68,70,212,401  to   Israelites,"   523-4;    its   reference    to   the 

Christiania,  435  Society's   operations,    524-5  ;    "  Missions   to 

Christianity  into  Britain,  Introduction  of,  13;  Israelites"    discussed    by,    576;   report    on 

by  a  Hebrew  Christian,  15  methods  of  Jewish  missionary  work,  577 

Christie,  Miss,  550  Conway,  Miss,  597 

Chrzanow,  165  Cook,  Miss  Jane,   153,  236,  238,  244,  267;  list 

Chubb,   H.,  401  of  benefactions,  274 

Church  Congress  and  Missions  to  Jews,  373,  Cook,  Rev.  F.  S.,  324,  328 

399,  521,  577  Cooper,  Hon.  W.  F.,  2ro 

Church  Consultative  Committee,  415,  590     _  Cooper,  Miss  C.,  277,  297 

Church     Missionary     Society,      joint    associ-  Cooper,  Rev.  Edward,  60 

ation      at      Hatherleigh,      45  ;       resolution  Co-operation  of  Societies  to  the  Jews,  590 

of   thanks  to,  61  ;    friendly  relations   with —  Copenhagen,  291,  292 

C.M.S.  house  lent  for  meetings,  67  ;  Jubilee  Copleston.  Bishop  (Llandaff),  205 

celebrated,  216  ;  "holy  and  cordial  fraternity"  Coral,  J.  N.,  450 

between  the  two  Societies,  271  Coral,  N.,  454,  551 

Church  'J'iincs  and  number  of  converts,  625  Coral,  Mrs.,  549 

Churchill,  Colonel  S.,  582  Costa,  Sir  M.,  626 

Cinematograph  pictures  of  the  Society's  work,  Cotter,  Rev.  R.  H.,  at  Turin,  325,  361  ;  goes 

Clapham  Sect,  The,  45                                   1 581  to    Modena,    361  ;     visits    Parma,    Verona, 

Clapton,  Dr.  E. ,  506,  507  Venice,  and  other  places,  361  ;  is  transferred 

Clark,  Miss  M.  L.,  602  to    Milan,    361;    and    to   Trieste,    362;    his 

Clark,  Miss  O.,  604  _  health  breaks  down,  362 

Clarke,  Archbishop  (Melbourne),  582  Cotterill,    Bishop    (Grahamstown   and    Edin- 

Clarke,  Dr.  (>.,  119,  140  burgh),  268 

Clarke,  General  A.,  269,  326,  403  Cotton,  Miss  E.  M.,  426,  533,  553 

Clarke,  Sir  Edward,  575  Coulthurst,  Dr.  T. ,  39 

Claughton,  Archdeacon  (London,  late  Bishop  Council  of  Toledo  and  Jews,  6 ;  circumcision 

of  Colombo),  326  forbidden,  6 

"Claypon-Bellingham"  district  nurse,  the,  550  Courthope,  G.  C.,  513 

Clayton,  Bishop  (Leicester),  581  Cousens,  Rev.  R.,  328 

Clayton,  Canon,  328.  406  Cowper.  Hon.  W.,  204,  212,  213 

Clementson,  Rev.  W.,  269  Cox,  Miss.  J.,  514 

Clergy,    supply   of   English,    for    the  Jewish  Cox,  Rev.  Edward,  60 

mission  rield,  630  Crabtree,  Miss,  594 

"  Clergy  Union  for  Israel,"  499  Cracow,  97,  164,   165,  226,  267,  286,  353,444, 

Close,  Dean,  68  574,  602 

Cochin,  Jews  in,  112;  their  ancient  rolls  and  Cradick's    partial     translation    of    the     New 

MSS.,  112,  113;  establishment  of  a  mission,  Testament,  55 

114;    origin  of  black  and  white  Jews,   115;  Crawford   and   Lindsay,    Earl   of,   37,  38,  41, 

Cochin  Jews  in  Calcutta,  116  45,  79 

Coffin,  General  Sir  I.  C.,  327  Crawford,  Rev.  H.,  247  ;  succeeds  Nicolayson 

Cohen,  John  ("  John  the  Evangelist  "  or  "  Bap-  in  Jerusalem,  297  ;  his  death,  330  ;  tribute  to 

tist"),  173,  177,  213,  250,  252,   253,  254,   299,  Dr.  MacGowan's  work,  376;  377 

447,  507  Crefeld  438.     See  also  Rhine  Provinces, 

Cohen,  Miss  M.,  607  Creighton,    Bishop,    501  ;    his   defence  of  the 

Cohen,  Rev.  J.,  270,  328  Society's  work,  502  ;  505 

College,  Hebrew  Missionary  Training,  42,  216,  Creizenach,  Michael,  126 

281,  340,  426  Cremieux,  135 

Collin,  M.,  38  Crete,  174,  383,  384 

Collins,  Bishop  (Gibraltar),  581  Crickmer,  W.,  147  ;  his  death,  335 

Collins,  R.,  587  Crighton-Ginsburg,  Mrs.,  work  among  Jewesses 

Collis,  Miss,  593  at  Constantinople,  448 

Collyer,  Rev.  Dr.,  38,  41  Crighton-Ginsburg,  Rev.  J.  B.,at  Colmar,  289: 

Cohnar,  126,  136,  267,  209  at  Constantine  (Algeria),  309,  391  ;  visits  the 

Cologne,  123,  124,  126,  127,  438,  439  Oases  of  Sahara  (Tugurt,  Temassin,  Ghar- 

Colonization,  Jewish,  land  in  Uganda  offered,  daja),  391  ;  transferred  to  Algiers,  391  ;  Bible 

587  depot  opened,  391  ;  "Home"  for  enquirers, 

Colonization    of  Holy   Land,    Jewish    efforts  392  ;  English  church  opened,  392  ;  his  visit  tu 

towards,  454.     See  also  Zionist  movement  Morocco  and  to  Mogador,  393  ;  at  Marseilles. 

Combe,  Miss  F.,  486,  567  433,  491  ;  at  Algiers,  487  ;  events  at  Mogador, 

Committee  and  Sub-Committees,  36,  38,  53,  68,  487-491  ;  progress  of  the  work,  491  ;  at  Con- 

145,213,269,327,401,506,507,582,583  stantmople,   448,   492,    546;    outline  of   his. 

Communicants  at  Jews'  Chapel,  217  work,  546 


654 


INDEX 


Crimean  War,  effect  of  the,  397  de  le  Roi,  Rev    I.  F.,  at  Breslau,  348,  434-436] 
Crispin     Abbot   of    Westminster,   Disjutatio  his   tour   in    Hungary,   444  ;   publication   of 

ludtri  cum  Christiana,  6  Jewish  Baptisms  in  the  Nineteenth  Century, 

Critchlow   R   B     236  52°  >     estimated   number  of    Baptisms    last 

Crofton,  General'  V,  401,  506  century,  625 

Crosby,  Rev.  E.  H.  Lewis,  502,  507,  518,  539,  Dehtzsch,  Dr.  349,  409,  435 

8  596  Demavend,  556 

Cross,  Prebendary,  ^  Dembea,  563    565 

Crowther,  Bishop  (Niger  Territory),  326,  328  Denison,  Bishop  (Salisbury),  205 

Crozier,     Bishop    (Ossory    and     Ferns,    now  Denman,    Rev.    F.    L.,   appointed    Secretary, 

Down),  501,  505,  578  518  ;  assistant  chaplain  at  Palestine  Place, 

Crusaders'  ill-treatment  and  massacre  of  Jews,  530  ;  533,  591 

6.  124  Denmark,  137,  291 

Cufa  258  Deputations,  supply  of,  633 

Cundy,  Captain,  506  Derby,  Lord,  61 

Cunnmtjhain,  Rev.  F.,  154  de  Saumarez,  Lord  (formerly  Admiral),  145 

Cunningham,  Rev,  J.  W.,  n,  39,  48,  59,  60,  Deshon,  Dr.  H.  C.,  585 

70,  79,  154,  212  Dessau,  168 

Curling,  Rev.  W.,  146  Detmold,     See  Rhine  Provinces 

Cust,  Dr.  R.  X.,  399,  401,  506  Deutsch,  S.,  163,  167,  289,  350 

Curzon.  Hon.  S.,  269  Deutschberger,  Rev.  S.  J.  (now  Carlton),  534 

Cyprus,  7  Deutz.     See  Rhine  Provinces 

Cxerskier,  Mr.,  100  Devonshire,  Duke  of,  37,  79 


Dibdin,  Rev.  R.  W.,  213 

Ditrc  Emelh  (a  monthly  periodical),  348,  435, 
DA   COSTA,  Dr.  Isaac,   his   conversion,   84,         Dieppe,  432  [543,  601 


85  ;  publication  of  Israel  and  the  Gentiles,        Diggle,  Bishop  (Carlisle),  582 

268;  his  death,  345;  tribute  to  his  work,  346;        Dijon,  432 

Da  Costa,  Uriel,  82,  84  [626        Disabilities  (Jewish)  removed,  28,  29,  574 

Dagusa,  476,  479  Dissenters  (See  Nonconformists) 

Dahan,  Job,  489  Disraeli,  I.,  626 

Dallas,  Rev.  A.,  212,  314  Dixie,  Miss,  593 

d'Allemand,  Judah,  55,  535  Dixon,  Mrs.,  591 

Dall'Orto,  D.  E.,  362     "  Dixon,  Rev.  F.  A.,  591 

Dnlman,  Professor  (Leipzig),  502  Dixon,  Rev.  S.  L.,  499,  578 

Dalmatia,  293  Dodsworth,  Lady,  498 

Dalton,  Dr.  G.  E.,  76,  119,  120,  248  Dohna,  Count,  128 

Dalton,  Prebendary,  328,  329  Dolman,  Rev.  D.  H.,  499,  502,  544,  579,  599 

Dalton,  Rev.  Dr.  G.  W.,  503-4  Doinus  Conversoruw,  6,  25 

Dalton,  Rev.  W.,  212  Don  Isaac  Abarbanel,  139 

Daly,  Bishop  (Cashel),  270  Donin,  See  Nicholas,  of  Paris 
Damascus,  106,  107,  119,  121,  175,  254,  380-382,         Dorpat,  435 

459,  460,  558-560,  612,  613  Doubble,  Miss,  536 

Damietta,  262  Doughty,  Miss  B.  A.,  604 

Daniel,  I).,  296,  298,  299,  515  Douglas-Jones,  Colonel  D.  F.,  582 

Daniel,  Mrs.  D.,  298,  299  Dover,  Y.W.C.A.,  606 

Dantz,  a  treatise  on  the  Shechinah,  9  Draper,  Rev.  J.,  584 
Danzig,  i  TO,  ni,  166,  208,  228,  290,  292,  351,  599        Dresden,  127 

D'Arcy,  Bishop  (Clogher),  581  Dreyfus  Captain,  519,  576 

Darley,  Bishop  (Kilmore),  400  Drummond,  H.,  68,  70,  101,  155 

Darmon,  Solomon,  489  Drury,  Bishop  (Sodor  &  Man),  582 

D'Attewand,  J.,  75  Du  Moulin,  Bishop  (Niagara),  581 

I)  Aubigm-  Dr.  I.  H.  Merle,  67,  155  Du  Vernet,  Bishop  (Caledonia),  581 

Dauletabad,  469,  556  Dubensky,  Mr.,  at  Bagdad,  301 

Davenport,  Rev.  W.,  166,  167,  218,  227  Dumbell,  Miss,  594 
Davidson,  Archbishop   (Canterbury),    Patron,         Dundas,  Lord,  37,  41,  45 

205,  505,     583  Diinmeh,  or  Maammim  "believers,"  173,  230, 
Davidson,  J.  S.,  593  2,T 

Davies,  Dr.  Newton,  594  Dunn,  Bishop  (Quebec),  581 

Davies,  Rev.  U     511  Dupass,  conversion  of,  27 

Davies,  Rev.  W.  H.,  499,  578,  593,  631  Diirlach,  352 

Dusselthal.     See  Rhine  Provinces 

Davis,  N.,  195  Dynevor,  Lord,  329 
Davis,  Rev.  John,  146 
Davys,  Bishop  (Peterborough),  2^5 

'aw,  Rev.  G.C.,  426,  507,  530     '  EALAND,   E.,  534 

Day,     .shop   Cashel)   326,  328  Eardley,  Lord,  42?  277 

ay,  Bwhop  (Clogher),  582  Early  Ages  of  the  Christian  Church  (Biesen- 
Da>,G   C.,55i  thai),  22? 

Uav,  Miss  K.  i.,  610  East  London  Mission  to  Jews,  414 

Day,  G.  L.,  607  Ebionites,  4 

SUSS;  J."F   W5,°5825,8583  ECCo±esiCaI  An  Exhibhi°n'  St;lU  at  Church 

")l2e 


o 

de  Hirsch,  Baron,  5,9  Edmonds,  Canon,  502 


INDEX  655 

Kducation  of  Jewish  children,  establishment  of  Exhibition  of  1267,  "Antiquites  Hebraiques '' 

free  school,    33,    39,    40 ;    new     association  at  the,  357  ;  1878,  357 

formed,  34  ;  "  Palestine  Place  "  schools,  41,  Exhibitions  (Annual)  founded  at  the  Univer- 

42,  71  ;  one  of  the  foremost  objects  of  the  sities,  574-5 

Society,  59,  532  Exhibitions.     See  Palestine  Exhibition  niove- 
Edzard,   efforts  of  Esdras,  9  ;     translation  of  went 

Avoda  Sara,  10  ;  133  Expositor,  the,  57  ;  Simeon's  Sermon  printed 
Egmont,  Earl  of,  37  in,  60 

Egypt,    305,    387^    566,    574,    615.     See    also  Ezekiel,  the  Tomb  of,  258 

Alexandria,  Cairo 
Einsiedel,  Count,  128 

Eisenmenger,  An  Exposure  of  Judaism,  10  FABER,  Rev.  G.  S.,  69 

Eliahu,  J.,  550  Faber,  W.,  435 

Eliot,  Dean  (Windsor*,  577  Faithful!,  Rev.  J.  A.,  503,  582,  =;84 

Eliyahu(=  Elijah),  Dr.,  466,  468,  556  "  Falashas,"  The,  367,  476,  477,  564,  565,  616. 
Ellerby,  Rev.  T.  S.,  518  See  also  Abyssinia 

Ellicott,  Bishop  (Gloucester  and  Bristol),  325  Faltin,  Pastor  R. ,  his  work  at  Kischineff,  442 

Elliott,  Bishop  (Kilmore),  505  Fancourt,  Rev.  T.,  215;  276 

Elliott,  Colonel,  401  Farish,  Prof.  William," 60,  70 

Elliott,  C.  F.,  582  Farman,  Rev.  S.,  178;  visit  to  Northern  Africa, 
Elliott,  E.  B.,  publication  of  his  Horn  Apaca-  190  ;  and  to  Constantinople,  173,  174 

lipticfe,  211  Fars,  472 

Elliott,  Rev.  H.  V.,  154,  155  Farquhar,  Sir  W.  R.,  210,  213,  506 

Fearn,  Samuel,  38 
Fecamp,  432 

and   Vienna,    541;    visits   Alexandria,    567;  Fenner,    Rev.    W.,    216;    at    Posen,    286;    at 
returns    to    Warsaw,  591,   600;   his    tact  at  Tunis,  389  ;  writes  on  the  success  of  his  work, 

Warsaw,  634  389,  300  ;  visits  Tripoli,  390  ;  his  death,  390  ; 

Else,  W.,  454  memorial  at  Tunis,  616 

Elvira,  Council  of,  and  the  Jews,  138  Fentscha,  565 

Elwin,  Bishop  (Sierra  Leone),  578,   579,   581,  Ferrara,  293 

618  Fez,  393 

Emigrants,  distribution  of  literature  to  Jewish,  Finances  of  the  Society,  46,  67,  68,  267,  398,  632 

535  Finn,  J.,  213,  296 

Endingen,  169  Fisher,  Bishop  (Ipswich),  581 

England,  Jews  in,  7  ;  first  settlement,  13  et  seq.  Fisk,  Rev.  G.,  104,  120,  270,  271 

Epernay,  432  Fitzjohn,  Miss  C.  E.,  454,  548,  606 

Epiphanius,  5  Fitzwalter,  Lord,  326 

Eppstein,   Rev.  J.   M.,  216  ;  at  Bagdad,  301,  "  Five  Chaplains,"  the,  55,  112 

385  ;  visits  Mosul,  302  ;  325  ;  his  labours  in  "  Flad,  Children  of,"  479 

Smyrna,  383  ;  visits  Chios  and  Crete,  383  ;  Flad,  J.  M.,  in  Abyssinia,  325,  363  ;  his  mis- 
appointed  superintendent  of  work  in  London  sion  to  King  Theodore  II. ,368;   Magdala 
and  Southern  Division,  425,  426  ;  relates  his  the    centre    of  missionary    work,    369  ;    his 
experiences  in   Smyrna,    463  ;   result   of  his            report  on  the   work,   369  ;  joins  Stern,  and 
labours  at    Hamadan,   467  ;    502,    504  ;    at            reports    of   their   welcome   in    the    Falasha 
Bristol,  538,  595  ;  his  death,  595  ;  story  of  his            villages,   370;   continues    work    among  the 
life,  596  ;  614                                                                     Falashas,    371  ;   his  imprisonment  by   King 
Erlangen,  435                                                                        Theodore,    373  ;    sent    to    England    on    an 
Erskine,  Hon.  and  Rev.  H.  D.,  155                                Embassy  to   the  Queen,   373  ;   missionaries 
Erskine,  Lord,  37,  41                                                           released,   373  ;  return    home,   374  ;   journeys 
Ervil.     See  Arbel                                                               to  the  confines  of  Abyssinia,  374  ;  interesting 
Esslingen,  136                                                                       letter  from  Falasha  convert,   375  ;  fruits  of 
Etches,  Miss  M.  B.,  620                                                    the    mission,    375  ;     visits    the     frontier    of 
Euphrates,  the,  258                                                              Abyssinia,    477-8  ;    translates  Bible  and  St. 
Europe  (Central),  the  home  of  Judaism,  89                    Matthew's  Gospel  into  Amharic,  480;  goes 
Eusebius  quoted,  4                                                              to  Monkullo  to  re-organize,  482  ;  tells  touch- 
"  Eustace    Maxwell    Memorial    Fund,"    the,            ing  story  of  Falasha  martyrs,  482  ;  Debtera 
499,  500,  560                                                                       Beroo's  conversion,  483-4  ;  his  sixth  visit  to 
"Eustace    Maxwell    Memorial     Missionary,"            Abyssinian  frontier,  563;  confers  with  native 
Evans  G.  F.,  37                                                [550            agents,   563;    at    Kornthal,    599;    Argawi's 
Every,  Bishop  (Falkland  Islands),  581                            interesting  letter  about  Abyssinian  convert, 
Ewald,   Rev.   F.   C.,  76;  visit  to  Lisbon,  140,            615!  616,  617 

230;  ordained  priest,  160 ;  visits  Basle,  169;  Flad,  Mrs.,  568,617 

establishes     Tunis     mission,    191;     his    ex-  Flad,  Rev.  C.  F.  W.,  428  ;  at  Tunis,  487  ;  502  ; 
periences,  iqi,  192  ;  visits  Malta  and  northern  his  educational  work  at  Tunis,  567  ;  mission- 

coast  of  Africa,  193  ;  comes  to  England,  193  ;  ary  journeys,  567  ;  616,  617  ;  visits  Canada, 

returns  to  Tunis,  193,  194  ;  result  of  his  work  619 

in  northern  Africa,   194;  comes  home,  195  ;  Flecker,  E.,  at  Bucharest,  325,  447 

sails  for  Jerusalem,  209  ;  212  ;  work  at  Jeru-  Fleishhacker,  Rev.  F.  C.,  377 

salem,  236 — 238  ;  at  Jaffa,  246  ;  Hebron,  247  ;  Fleming,  Rev.  Canon  J.,  411 

visits  Safed,  251  ;  270;  head  of  the  London  Fleming,  Rev.  R.,  113 

mission,  279  ;   describes  the  results  of  mis-  Fleming,  Rev.  W.,  418,  504,  517 

sionary  work,  280,    281;   329;   his   work   in  Flynn,  Rev.  J.  S.,  502 

London,   340  ;  his  death — sketch  of  his  life  Font  from  Palestine  Place  Chapel  removed  to 
and  work,  341,  342  ;  551  Spitalfields  Church,  532 

"  Exchequer  of  the  Jews,"   23  Forbes,  Rev.  Dr.,  432 

Exeter  Hall,  62,  154,  578,  580  Forrest,  Dean  (Worcester),  328,  577 


656  INDEX 

Fos-,  Bishop  (Osaka).  s3i  Garratt,  Rev.'S.,  269,  329 

Fould,  135  '  <^ault-  Rev-  A-.  5i8 

Fowler,  Bishop  (Ossory),  52  Gay,  Mrs.,  503 

Fowler,  R.  N.,  58=;  Oay,  Rev.  G.,  503 

Fowler.  Sir  R.,  506  Gelbart,  T.  A.,  534 

Fox,  Dr.  S.  J.,  594  Gelbert,  Mrs.,  594 

Fox,  Mr.  Joseph,  first  Secretary,  38  Cell,  Bishop  (Madras),  325 

Fox,  Preb.  H.  E.,  578  Genda,  371,  372,  476—479,  482,  565,  615 

Frampton.  A.,  145  General  Tract  Society,  83 

France,  7,  1^54,  136,  168,  356,  357,  431,  545,603.  Geneva,  169 

Set-  also  Paris  Genoa,  604 

Franconia.  Jews  in,  123  George  IV.,  when   Prince  Regent,  invited  to 
Franke,  10  become  first  Patron  of  Society,  37 

Frankel,  Simon  Peter,  237  Gerba,  567  f""T3 

Frankel,   Rev.   E.   C.,  324,325,  329;  at  Paris,  Gerlach,  Rev.  A.,  132,  165 

356 ;    appointed    on    Jerusalem   staff,    377  ;  Germany,    166,    287,    543,    599,  600.     See  j"also 
resident  missionary  at  Damascus,  380  ;  pro-  Altona,    Bavaria,    Berlin,    Bremen,  Breslau, 

¥ -ess  of  his  work,  38 1  ;  visits  Beyrout,Antioch,  Hanover,  Leipzig, Metz,  Rhine  Provinces, &c. 

ripoli,  Sidon  and  other  places,  381  ;  leaves  Germany,   Conversion    of  Jews    in    the    i2th 
Damascus,   382  ;  in  Tunis,  485  ;  progress  of  Century,  7 

the  work,  486  ;  his  death,  585  ;  616  Gerstmann,  A.,    at    Constantinople,    174;    at 
Frankfort-on-the-Main,  126,  167,  227,  288,  292,  Jerusalem,  180,  181  ;  his  death,  218 

325,  350.  457,  438  Gesenius,  Professor  (of  Halle),  72 

Fraser,  Bishop  (Manchester),  400  Ghardaja,  391 

Fraser,  Hon.  Simon,  38  Ghazoat,  307 

Fraustadt,  224,  267,  286  Ghetto,  the,  30  ;  origin  of  the  word,  447 

Frederick  III.  of  Germany,  434  Giamporcari,  Rev.  R.,  604 

Freidenburg,  127  Gibraltar,  102,  230,  358 

Fremantle,  Dean  (Ripon)  and  work  in  Jerusa-  Gidney,  Rev.  \V.  T.,  504  ;  becomes  Secretary, 
lem,  181  ;  212,  213,  270,  311,  324,  328,  329,  399  ;  518;    his    books,    520;     reads   a   paper    on 

preaches  sermon  at  consecration  of  Bishop  "  Industrial  Missions,"  578 

Barclay.  451  :  508  ;  his  zeal  for  the  cause,  513  Gilbert.  Bishop  (Chichester),  213 

French,  Bishop,  visits  Damascus,  461  Gill,  Miss  E.  M.,  591 

Frey,  J.  S.  C.  F.,  arrives  in  England,  33  ;  mis-  Gill,  Bishop  (Travancore)  581 

sionary  to  the  Jews,  33  ;    president  of  a  new  Gill,  Rev.  T.  H.,  432 

Society,  34;   trustee,  38;   lectures  in   Bury  Ginsburg,  Rev.  J.  B. ,  see  Crighton-Ginsburg 

Street,  39;   severs  connexion  with  Society,  Girdlestone,  Canon,  preaches  anniversary  ser- 
57  ;  his  death,  274  mon,   501  ;   speaks  at  annnal  meeting,  502  ; 

Friar's  Crag,  499  member  of  General  Committee,  582 

Friedlander,    Rev.    H.,    325  ;   at   Manchester,  Gladstone,  John,  M.P.,  61 

344;   on  Jerusalem  mission  staff,  378,  450;  Gladstone,  S.  H.,  506,  582 

assists   Fenner  at   Tunis,    391  ;    at    Artouf,  Gladstone,     W.      E. ,      and      first      Anglican 
454;  626  Bishopric  of  Jerusalem,  209;  a  subscriber,  210 

Friedmann,  Miss,  553,  610  Glasgow,  Auxiliary  formed  at,  45 

Friedmann,  Rev.  B.  Z.,  on  Jerusalem  mission  Glenelg,  Lord,  54,  212,  213 

staff,  450  ;  ordained  by  Bishop  Hannington,  Gloucester,  Bishop  of,  60 

452  ;  at  Safed,  457-459,  553  ;  comes  to  Eng-  Gnesen.  226 

land,  459  ;  success  of  work  at  Safed,  610  Gobat,  Bishop,  155, 156,  213  ;  appointed  Bishop 
Friend  of  Israel,  The   125  in    Jerusalem,    243;    his    consecration    and 

^riscnmutt,  addresses  on  the   Messianic   pro-  arrival    in    Jerusalem,    243 ;     a    charge    of 

Frobisher,  M.,  401  [phecies,  9  proselytism,  271  ;  visit  to  Cairo,  262  ;  efforts 

£/>',  £•>  535  to  evangelize  the  Abyssinians,  368  ;  his  death, 

Fry,  Dr.,  270,  271,  272  45o  ;  sketch  of  his  work,  451 

Fry,  Rev.  T.,  joint  secretary  and  trustee,  38  Gobat,  Rev.  J.  C.,  503-4 

Fuge,  Miss,  534  Goe,  Bishop  (Melbourne),  328,  400 

Fuller,  Rev.  A.,  39  Gold,  D.,  551 

Fund  for  Disabled  Missionaries  and  Widows,  Goldberg,  J.  P.,  128 

Goldberg,  Rev.  J.  B.,  at  Salonica,  230  ;  mission- 
nine!  for  Jewish  Refugees,  398  ary  journey  through  Albania,  Thessaly,  and 
r-Urtu  %'  •'  626  Macedonia.  231  ;  237  ;  at  Cairo,  261  ;  visits 
turth  (Bavaria),  289,  350  Thessaly,  Albania,  Bulgaria,  and  Salonica, 
*  yson,  Bishop  (Hokkaido),  53i  294  ;  transferred  to  Constantinople,  294  ;  324  ; 

at   Smyrna,    382 ;  leaves  Smyrna,  383  ;    his 
r,  ,T>T-O      ,  death,  406- 

Goldbera;,  Rev.  H.,  511 

Gainsborough,  Earl  of,  37,  68,  79  Golden  Horn,  the,  364 

ata,  448,  546,  604  Goldenberg,  A.,  425,  487,  488,  568 

Ga  atz,  229,  602  Goldenberg,  D.    98 

Gahcia,  l64>  353,  35^,  445  Golding,  Rev.  B.  B.,  208 

:,  248,  298,  451,  609,  610  Goldinger,  Rev.  T.  W.,  223,  290,  291,  348,  3SI 

Gatzin   Prince,  95,96  Goldingham,  J.,  327      ' 

Galla  564  Goklner,  A.,  593 

ner,  Admiral  Lord   52,  60,  70,  79  Goldney's  Epistle  to  the  Jews,  n 

Gambier,  Captain  G.,  68  Goldsmid,  }.  L.,  37,  38,  41 

Goldsmith,  Bishop  (Bunburys  581 

Garbett,  Canon  E.,  270,  328,  329  Gondar,  368,  370,  371,  480,  481 

Goode,  Rev.  F.  (afterward  Dean  of  Chichester) 
uariana,  Kev.  J.  !_,.,  537>  579]  fiI3i  gI4  z_4 


INDEX  657 

Goode.  Rev.  W.,  36  Hamilton,  Bishop  (Salisbury),  269 

Goodhart,  Joseph,  53  Hamilton,  Canon,  577 

Goodhart,  Rev.  C.  J.,  155,  157,  212  ;  appointed  Hamilton,  Lord  C.,  205,  212,  270 

Secretary,  269;  270,  324,    328;  his  striking  Hamilton,  Rev.  G.,  66,  69 

personality,    336  ;  508  ;   outline  of  his  work,  Hampden,  Captain  the  Hon.  H.,  401 

Goodhew,  Miss  M.  A.,  585                              [516  Hanauer,  C.  W.,  247 

Gordon,  Rev.  J.,  597  Hanauer,  Rev.  J.  E.,  247  ;  at  Jerusalem,  450: 

Gordon,  Rev.  J.  B.,  401,  508  Galilee,  551  ;  Jaffa,  552  ;  honours  conferred  on 

Gorgora,  482  him,  606  ;  at  Damascus,  612 

Goss,  J.  C.,  591  Hanbury,  Robert,  M.P.,  329 

Goss,  Miss  M.  E.,  533  Handes,  Mr.,  130 

Gothenburg,  138,  291,  292  Handfield-Jones,  M.,  M.D.,  582 

Gottheil,  Dr.,  626  Handler,  Rev.  G.  H.,  216,  325;  at  KOnigsberg, 

Gotto,  Edward,  514  351  ;   Cracow,   353  ;   work  at  Prague  under 

Gough,  Miss  A.,  607  discouraging  conditions,  355  ;  at  Tunis,  389  ; 

Govett,  Rev.  T.  R. ,  327  426;    difficulties  at   Leipzig,   436  ;    tour   in 

Graf,  Rev.  J.  H.,  76,  130;  224,  229,  349  Hungary,  444;  transferred  to  Leipzig,  444; 

Graham,  Bishop  (Chester),  268  at  Vienna,   445  ;     his    retirement,    445  ;     in 

Graham,  Rev.  W.  H.,  269,  327,  509,  510  London,  533 

Grain,  W.,  401.  549,  582,  584,  585  Hankin,  General  G.  C.,  401,  506,  584 

Grane,  Capt.  G.  W.,  68  Hannington,    Bishop,    visits    Jerusalem,   452, 

Grane,  W.  J.,  401  464  ;  at  Damascus,  460 

Grane,  W.,  146,  276  Hanover,  133,  289,  290 

Grant,  Robert  (afterward  Sir  Robert),  53,  60,  Harcourt,  Admiral  F.  Vernon,  213,270,326,405 

70,  79  Harcourt,  Archbishop  (York),  205 

Grant,  Charles,  (see  Glenelg,  Lord)  Harden,  Rev.  R.  W.,  and  the  "  Oaks  of  a  Li 

Grants,  Parochial  Missionary,  281,  525,  592  Ronde,"  ^17,  518 

Gratz,  Professor,  626  Harding,  Bishop  (Bombay),  269 

Graves,  Bishop  (Limerick)  505  Hare,  Rev.  H.  J.,  213,  335 

Gravestock,  Miss,  550  Harrington,  Mr.,  114 

Gray,  Rev.  W.,  427  Harrison,  Miss  N.,  594 

Greaves,  Rev.  T.,  328  Harrison,  Rev.  W.,  327 

Greece,  547  Hartley,  Mr.,  173 

Gregentius  (dispute  of),  with  Herbanus,  6  Hartmann,  C.,  76 

Gregg,  Archbishop  (Armagh)  505  Hartmann,  Rev.  J.  C.,  at  Posen,   130;  Frau- 

Gregg,  Bishop  (Cork),  326,  328  stadt  and  Frankfort-on-the-Oder,   224,  225  ; 

Gregg,  Bishop  (Ossory),  400  at  Breslau,  287,  434,  435  ;  Dibre  Emetk,  348  ; 

Greifswold,  435     •  takes  charge  of  Warsaw  mission,  441  ;  tour 

Greiver,  Mr.,  306  in  Hungary,  444 

Gridley,  Miss,  A.  A.,  560  Harwood-Harwood,  W.,  269 

Griffin,  Mr.,  538  Haskeuy,  364,  365,  448,  546 

Grimshawe,  Rev.  T.  S.,  38,  39,  45,  61,  79,  154,  Hasu,  Thahee,  615 

212,  272  Hatchard,  Bishop  (Mauritius),  326,  32^ 

Grisdale,  Bishop  (Qu'Appelle),  505  Hausig,  Rev.  F.,  at  Berlin,  325,  347  ;  attached 

Groningen,  431  to  Warsaw  mission,  442  ;  his  death,  544 

Grosvenor,  Earl,  37  Hausmeister,  Rev.  J.  A.,  at  Strasburg,   169; 

Griinwald,  L.  E.,  325,  377  visits  Basle,  169;   212,  289,  349 

Guelma,  567  Havre,  432,  433 

Gulpaigan,  471,  556       x  Hawker,  Rev.  Dr.,  37 

Gurney,  Rev.  W. ,  36,  39  Hawkesworth,  J.,  327 

Gusset,  10  Hawkins,  Rev.  R.  M.,  580 

Guttmann,  Mrs.,  511,  534,  593  Hawtrey,    Rev.    C.    S.,  hon.    secretary,    38  ; 

Guye,  Miss  M.,  568  trustee,    52;     publication     of    Selection    oj 

Gwydyr,  Lord,  581  Psalms  and  Hymns,  57  ;     59,  61,  67  ;  paid 

Gwynn,  Miss  M.  E. ,  607  secretary,  69,  73,  76,  101,  145,  146 

Gwynne,  Bishop  (Killaloe),  505  Heathcote,  H.  G. ,  325,  391 

Heathcote,  Rev.  H.,   at   Leeds,   428,  536;  in 

Spitalfields,  534  ;  at  Jerusalem,  551 

HABERSHON,  M.,  236  Hebbert,  H.,  400,  511 

Hacker,  M.,  427,  536  Heber,  Sons  of.     See  Beni  Khaibr 

Hague,  The,  431  Hebrew,  translations  into  :  Van  der  Hooght'.s 

Haifa,  379,  609  Bible  issued,   40  ;    Old  Testament,   71,   72  ; 

Haim,  Hezkiel,  at  Hamadan,  557  Pentateuch  and  Psalms,  557  ;   Prayer  Book, 

Hakim,  J.,  556  267  ;   New  Testament,  55,  56,  72,  267,  339. 

Halbertstadt,  168  See  also  Literature,  distribution  of 

Haldane,  Bishop  (Argyll  and  the  Isles),  558  Hebrew  Christian  Association,  The  first,  43 

Halevys,  The,  626  "  Hebrew  Christian  Prayer  Union,"  343,  424 

Hall,  Miss  B.  L.,  610  Hebron,  219,  247,  552 

Hall-Houghton  Melmerby  Fund,  506  Hechler,  Rev.  D.,  at  Colmar,  289;  at  Heidel- 
Hall-Houghton,  Rev.  H.,4Oi;  his  death,  408       •       berg,   325,  350;  at  Diirlach  and  Carlsruhe, 

Halle,  435  350 

Halstead,  Rev.  T.  D.,  216,  269,  281,  312,  327  Hechler,  Rev.  W.  H.  (now  Professor),  401 

329,  339  ;  Our  Missions,  344,  587  Heed  (or  Hit,  the  ancient  Is),  Jews  at,  257 

Hamadan,    258,    301,    465-470,   473,   474,    556,  Hefter,    Rev.    D.   A.,   visits  to  Hebron,  247 ; 

557,  613  at  Jerusalem,  297  ;  Posen,  325,  349;  speaker 

Hamburg,  132,  133,  168,  290-292,  351,  440,  544,  at  Annual  Meeting,  329  ;  Frankfort,  350,  437, 

545,  599  438  ;    Memel,   351 ;     Buda-Pesth,   355  ;    his 

Hambleton,  Miss,  533  death,  515 

u  u 


658  INDEX 

Hejesippus,  4  Hewlett,  Rev.  T.  L..  ;6q 

Heidelberg.     Sec  Rhine  Provinces  Howley  (Archbishop)  and  the  Anglican  Bishop- 

Hellnuith,  Isaac  (afterward  Bishop  of  Huron),  ric  in  Jerusalem.  20-,  206  ;  his  death.  210 

167,  326,  328,  501,  503,  504,  507,  583,  626  Hughes,  Bishop  (St.  Asaph),  326 

Henry,  Dr.,  315  Hughes-flames,  Archdeacon  ;i.  of  Man),  502 

Henry  III.  and  the  Jews,  6,  S  Hume,  Rev.  C.,  269 

Hensman,  (',..  551  Hungary.  164,  267,  288,  354,  444 

"  Hep  !  Hep  !  "  124,  125  Hunter,  Sir  C.  S.,  68,  70,  212 

Herbanus  (dispute  of)  with  Gregentius,  6  Hutter's  translation  of  the  New  Testament,  55 

Herbert,  George,  9  Hyacinthe,  Father,  626 

Herbert,  Mr.,  429  Hyim,  Hezkiel  (=  Hezekiel),  466,  467,  468 

Herschell,  Dr.,  137  Hymans,  J.,  325 

Herschells,  The,  626  Hymns,  Jewish  Missionary,  514-5 

Hershon,  P.  I.,  237,  283,  297  Hyndman,  J.  IX,  145 
Hervey,  Bishop  Lord  Arthur  (Bath  and  Wells), 

324,326,  328  TPTJATT  \ 

Herz   N     at  Leeds,  428,  536  ;  Lemberg,  445  ;  \$$ £X|,  Warsaw,  44I.  442,  54! 

He?ztX?^f  publication  of  his  pamphlet,  "™**'  Dr'  A'  E"  *  Bucharest   4.47  :  Jerusa- 

7*  ^  *£  &  $&£$®8£3&P ''        '  55° 

S^Provinceof,  35o  A^&Sbt*.  263 

Heydek,  Professor  J.  J.,  84  Industrial  Missions  of  the  Society,  a  paper  on, 
Hield,  Miss,  ^94      '  „.  , 

Hildesheim.  2"£  Ingham,  Bishop   409,  505,  578,  5so 

Hill.  Bishop  Rowley  (Sodor  and  Man),  400  Jn«nam-.:V1'ss  £•  M-.  6l° 

Hill,  General  Sir  William,  327  InShs«  Slr  K-  H->  53,  54,   7°,  79,  H5,  210,   212, 

Hill,  Rev.  J.  J.,  518,  619  T  *7°>  =75.  . 

Hillah   258  Ingram, Bishop  Wmnington (London);  becomes 

Hillel, 'Conversion  of,  5  patron     505 ;    opens  discussion  on  Judaism 

Hillier   Death  of  Mr     181  at  Lambeth  Conference,   522  ;   Convocation 

Hirsch',  Isaac  Paul   237  and  Missions  to  Israelites,  576  ;  chairman  of 

Hirsch,  Rev.  D.  J.,  282,  344,  516,  5;6  Convocation  _  Committee,    577;     speaks    at 

Hirsch,  Baron.     See  de  Hirsch  Annual  Meeting  578  ;  answers  to  objections 

Hirsthfield,  I.,  253  579  !  presidentof     Palestine  in  London,"  581 

Hiscock,  Mrs.,   her  work  amongst   Jewesses,  Inskip,  J.,  502 

217,  218  ;  her  death,  277  Inspector  of  Missions,  586 

Hiscock,  Rev.  T.,  165,  227  Instructor,  The,  40 

Hoare,  Archdeacon  C.  J.,  154  Intercession,  Annual  Day  of,  524 

Hoare,  Bishop  (Victoria,  Hong  Kong),  505  Intercession  on  behalf  of  Foreign  Missions,  Day 

Hoare,    Rev.    Canon   E.,    270,   315,    327,  328,  ,     '  324 

329,  399,  400,  511  Intercessory  Service,  589 

Hoare,  W.  H.,  37  International  Jewish   Missionary   Conference, 

Hobbes,  R.  G.,  401,  509  T  575 

Hobson,  Misses,  594     '  Ionian  Islands,  122 

Hodges,  Bishop  (Travancore  and  Cochin),  ,o,  Iredell,  Rev.  F.  J.  M.,  503 

Hodges,  E.  R.,  283,  296,  309  Ire  and,  45,  66,  217,  427,  429,  538-9,  596-7 

Hodgkins,  Rev.  Dr.  E.  P.,  514  Ireland,  Church  of  Ireland  Auxiliary,  539,  550, 
Hodson,  Mr.,  38  575  I  "Home"  at  Hamburg,  544 

Hodson,  Rev.  G.,  154  ln&  Controversy,  The,  416 

Hoff,  Rev.  L.,  76,  97.  98,   100,  131,  163.  226,  Jrving,  E.,  70 

286  ;  his  death,  277  Isaacs,  Rev.  A.  A.,  269,  312,  327,  584 

Hoffmann,  J.,  626  Isfahan,  260,  472,  555-558,  613,  614 

Ho.sa,  S.,  152,  215,  535  Isidore,  Bishop  of  Seville,  6 

Holland,  81,  124,  165,  220,  221,  283,  345,  430  Islington  Clerical  Meeting  and  the  Jews,  527, 

431,  54°,  598  577 

Holland,  Miss,  606  Israel,  A  Plea  for  (Macbride),  318 

Holm,  J.  C.,  213  Israel  and  the  Gentiles  (Da  Costa),  268 

Holmes,  Bishop  (Moosonee),  581  Israel  My  Glory  (Wilkinson),  589 

Holstein,  133  ''  Israelites  of  the  New  Covenant,"  542 

Holt,  Dr.,  269  IsraeTs  Hoffnung,  599 

Honiel,  576  "  Israel's  Remembrancers"  Union,  581 

Honfleur,  432  Israel's  Spiritual  Jubilee  (Macbride),  318 

Hooper,  Miss  A.,  585  Italy,  35,  293,  356,  359,  360-362,  604 

Hooper,  Miss  Sarah, death  of,  277;  her  work, 281  Italians  at   Kassala,  563;    take  possession  of 
Hope,  Captain,  C.H.,  afterward  Vice-Admiral  Tigre,  564;  routed  at  Adowa,  564 

Sir  Henry-  Hope,  145,  326  ITO,  (SeeJewisA  Territorial  Organization) 
Horden,  Bishop  (Moosonee),  326 

Horns;einiSCOP(549°rWiCh)'C^^///t'Aw'11  JACKSON>    Bish°P    (^coln   and    London), 

HSr-Bedhuptorte^ot^  J^,  Bishop   (St.   Albans),   399  :    becomes  a 

ggSi&u. 


INDEX  659 

Jaffa,  246,  552,  609,  on  mission  schools,  454  ;  medical  mission  work, 

Jalakha,  108  454,    455  ;    Hospital    Building    Fund,    501  ; 

Janial,  Rev.  J.,  450,  551,  552,  606,  609  commemoration  of  Jubilee  of  Christ  Church, 

James,  Miss,  553,  610  505  ;  new  girls'  school,  548,  606  ;   Hospital 

James,  Sir  H.,  survey  of  Jerusalem,  588  built,  549;  opposition  of  rabbis,  459  ;  number 

Jameson,  Dr.,  536  of  hospital  patients,  550;  Home  for  Enquir- 

Jamieson,  Rev.  J.  A.,  578  ing  Jewesses,  551  ;  House  of  Industry,  551, 

Jamma,  308  607  ;  Enquirers'  Home,  551  ;  Yemenite  Jews 

Jan,  Dr.  Aga.  466,  468  settled   at  Jerusalem,    552  ;    Ladies'   Union 

Janina,  231  Bed  in  Hospital,  580  ;  Canon    Kelk  retires, 

Jarrett,  Mr.,  113  and  is  succeeded  by  Rev.  J.  C.  Brown,  605  ; 

Jarvis,  Rev.  H.,  214  industrial     home    for     girls     opened,    606 ; 

Jassy,  229,  267,  325,  602  educational    figures,    606;     hospital    work, 

Jennings,  Rev.  P.  H.,  427  606-7;    advantages   to  Jerusalem  of  the  So- 

Jerram,  Rev.  C.,  69  ciety's  mission,  608-9  >  growth  of  Jerusalem, 

Jerusalem  and  the  East  Mission  Fund,  The,  6j  i 

establishment  of,  422  Jewesses,  their  degraded  position  under  Juda- 

Jerusalem,  Gentile   Church  established   at  in  ism,  217  ;  work  amongst,   217,  297,  343,  349, 

A.D.  135,4;  visit  of  Joseph  Wolff,   103,   104,  364,  365,426,  446,   448,  533,  539,    545,   351, 

122  ;  selected  as  a  field  of  labour,  117  ;  Jewish  558,  560,  567,    568,  585,  604 

residents,  nS  ;  state  of  Jews,   119;   visit  of  Jewish    Christian   Bishops  of  Jerusalem  and 

Lewis,  119;  Dalton  resides  in,  120;  visit  of  elsewhere  after  St.  James,  4 

Nicolayson.  121  ;  permanent  establishment  of  Jewish  Converts'  Relief  Fund,  244 

mission,  178  ;  appeal  issued  on  behalf  of  an  Jewish  Converts'  Training  Institution,  237,  238 

English    church,     179!     site   for  temporary  Jewish  disabilities,  125,  127,574 

church  acquired,   100;  a  hospital  projected,  Jewish  Expositor,  57,  70,  71,  145,  149 

180;  building  of  church  commenced,    181  ;  fewish(Missionary)  Advocate,  The,  339,   413, 

Anglican  Bishopric  in,  203,  212  ;  Bill  passed,  498,  520 

206;    German   interest   and   financial    help,  Jewish(Missionary)  Intelligence,  145,  413,  520, 

206;    jurisdiction    of   Bishop,     206-7;    first  587 

Bishop  (Alexander)  selected,  207  ;  hindrances  Jewish  mission,  importance  of  establishing  a, 

to    work,    232 ;   letter   commendatory    from  35 

the    Archbishop    of    Canterbury,    233;    the  Jewish  Missionary    Societies,   214,    413      (See 

Bishop's   entry,    234 ;    foundation    stone    of  British  Society ;  Parochial  Missions   to  the 

church     laid,     235  ;     difficulties     with     the  Jews  ;  Mildmay  Mission  to  the  Jews ;  East 

architect,    236;   Miss    J.   Cooks  gift,     236,  London  Mission  to  the  Jews ;   and  Barbican 

238  ;  conversion  of  rabbis,   237  ;    institution  Mission  to  the  Jews) 

for    Hebrew    Christian    missionaries,    237  ;  Jewish  Records,  57,  71,  145,  338 

Jewish      Converts'      Institution,     237 ;      an  Jewish  Refugees'  Fund,  452-3 

enquirers'    home,    238  ;    increase   of  Jewish  Jewish  Refugees'  Aid  Society,  453,  454 

population,  238  ;    Bible  depot  opened,  238  ;  Jewish  Repository,  The,  40 

Hospital  opened,  239  ;    death  of  the  Bishop,  Jewish  Sects  in  Europe,  430-1 

240;  his  burial,   241  ;  his  successor  (Gobat)  Jewish  State,  A  (Herzl),  519,  587 

appointed,  243  ;  Diocesan  schools  established,  Jewish  Story,  The,  527 

243  ;  spirit   of  enquiry  amongst  Jews,  244 ;  Jewish  Territorial  Organization,  588 

Jewish  Converts'  Relief  Fund  started,  244  ;  Jews  and  Christians,  520,  529 

Consecration      of     Christ      Church,      244;  Jews  and  Moslems  (religion  of)  compared,  172 

German   Reformed    Church   services,    244;  Jews  ami  their  Evangelization,  The  (Gidney), 

description  of  Christ  Church  and  its  services,  520,  581 

245  ;   charge  of  proselytism  against  Bishop  Jews    accused    of   unspeakable    crimes,    124  ; 

Gobat,  271  ;  mission  staff  in.  296-7  ;  death  of  massacred.  124 

Nicolayson,  297  ;  death  of  Miss  Cooper,  297  ;  Jews,  black  and  white  Cochin,  112,  115 

school  for  boys  opened,   298;  death  of  Dr.  Jews'  Chapel  (Episcopal),  41,    148,    154,  215, 

MacGowan,  376;  succeeded  by  Dr.  T.  Chap-  216 

lin,  377  ;  Rev.  J.  Barclay  succeeds  Rev.   H.  Jews'  Chapel,   The  (Spitalfields),   37,    39,    41, 

Crawford  in  charge  of  mission,  377  ;  Bishop's  43,44,   57,62 

palace  and  cathedral  erected,  377  ;  visit  of  Jews,  early  efforts  to  evangelize  the  :  the  age 
Prince  of  Wales  (Edward  VII.),  377  ;  visitof  of  Christ  and  His  Apostles,  3;  the  post- 
Crown  Prince  of  Prussia  (Frederick  III.),378  ;  Apostolic  age,  4  ;  Justin  Martyr,  Hegesippus, 
improved  conditions  of  missionary  work,  378  ;  Ariston  of  Pella,  Origen,  4  ;  Tertullian,  5  ; 
Rev.  J.  Neil  appointed  heart  of  mission,  378  ;  the  sixth  century  to  the  Reformation,  5,  6, 
improvements  in  the  Holy  City,  378  ;  7  ;  the  era  of  the  Reformation,  8  ;  the  seven- 
animosity  of  rabbis  gives  way  to  friendliness,  teeth  and  eighteenth  centuries,  9,  10  ;  in 
379;  Bishopric  controversy,  419;  Germany  Germany,  10 ;  efforts  of  the  S.P.C.K.,  and 
withdraws  from  the  arrangement  of  ap-  the  Moravian  Brethren,  n 
pointment  of  Bishop,  419;  Rev.  G.  F.  "Jews' Garden,  The,"  19 
Popham  Blyth  appointed  Bishop,42o;  protests  Jews,  History  of  the  (Milman),  72 
against  a  Ritualistic  Bishop  and  statement  Jews  in  England  ;  first  settlement  of,  13  etseq., 
issued  by  Committee,  421  ;  SirJ.  Kennaway's  in  Saxon  times,  17  ;  in  Norman  times,  18  ; 
statement, 422  ;changesinheadshipofmission,  jurisdiction  of  the  Crown  over,  18  ;  troubles 
450  ;  Rev.  A.  H.  Kelk,  450  ;  death  of  Bishop  begin  in  Stephen's  reign,  19  ;  "  Blood  ac- 
Gobat,  450  ;  succeeded  by  Dr.  Barclay,  451  ;  cusation,"  19,  20  ;  extortions  from,  19,  20,  24  ; 
his  death,  451  ;  See  remains  vacant  six  years,  under  the  Angevin  kings,  20;  in  Richard 
452;  great  influx  of  Russian  Jews,  452;  l.'s  time,  21  ;  pillage  and  massacre  of,  21,  24, 
Jewish  Refugees'  Fund,  452-3;  Refugees'  25;  "  Exchequer  of  the  Jews"  established, 
Aid  Society,  453;  Artouf  purchased,  453;  22;  in  John's  reign,  23;  improved  treatment 
Jewish  efforts  towards  colonization  of  Holy  of  in  Henry  III. 's  reign,  23  ;  distinctive  badge 
Land,  454 ;  estate  at  Artouf  sold,  454  ;  worn,  24,  25  ;  immigrants  imprisoned  and 

U  U2 


660 


INDEX 


pillaged  24 ;  accused  of  chipping  coin  of 
the  realm,  24;  under  Edward  I.,  25  ;  expelled 
from  the  country.  25  ;  negotiations  with 
Cromwell,  27  ;  resettlement  in  England,  27  ; 
permission  to  reside  in  Great  Britian  granted 
by  Charles  1 1., 27  ;  special  advantages  granted 
by  James  II.,  28  ;  under  William  and  Anne, 
28  ;  number  of,  in  George  II. 's  time,  28  ; 
disabilities  removed, 29, 574;  English  Judaism 
of  recent  date,  29  ;  number,  language  and 
religion,  30 

Jews,  Mohammedan  and  Christian  treatment 

Job,  birthplace  of  the  Prophet,  no         [of,  172 

Jocelyn,  Col.,  the  Hon.  S.  (afterward  fifth 
Earl  of  Roden),  400,  401 

"John  the  Evangelist"or  "Baptist."  See  Cohen, 
John 

Johns,  J.  W.,  181,  236 

Johnson,  Bishop  (Colchester),  582 

Johnson,  Miss,  536 

Jones,  Rev.  J.  Harries,  583 

Joscelyne,  Bishop  (Jamaica),  581 

Joseph,  D.  C.,  609 

Joseph,  Rev.  H.  S.,  160,  161 

Joseph  ben  Gorioii,  16 

Jourdain,  Colonel,  145 

Jowett,  Dr.,  38 

Jowett,  Rev.  W. ,  70,  118,  154,  155 

Joynt,  Rev.  R.  C.,  580 

Jubilee  Memorial,  A,  318 

Jubilee  of  the  Society,  311  ;  in  the  Provinces, 
3iS  ;  Jubilee  Fund — its  amount  and  objects, 
317  ;  and  disposal,  318 

Jubilee  Records,  318 

Judaea,  school  in,  451 

Judaism  and  Christianity,  590 

Julian,  Archbishop  of  Toledo,  6 
ulius,  Bishop  (Christ  Church,  N.Z.),  505 
Jurisdiction  of  the  Crown  over  the  Jews,  18 
Justin  Martyr,  4 

KAIROUAN.  507 

Kalisch,  163,  442 

Kamcke,  Miss  M.,  539 

"  Kametz-Cross"  question,  the,  292 

Kamin,  Mrs.,  539 

Kangawar,  556 

Kantara,  108 

Karkuk,  108 

Karol,  A.,  445 

Kashan,  260,  471,  472,  555,  536 

Kassala,  563 

Kaye,  Archdeacon,  324,  327,  328 

Kaye,  Bishop  (Lincoln)  205 

Keating,  Rev.  W.  A.,  113 

Keene,  Bishop  (Meath),  505 

Kef,  567 

Keith,  Miss,  536,  597 

Kelk,  Canon  A.  H.,  247  ;  beginning  of  his  con 
nexion  _with  the  Society,  450  ;  baptizes  Jews, 
454  ;  visits  Safed,  455  ;  and  Damascus,  461  ; 
receivesmunificent  gift,  499;  speaks  at  Annual 
Meeting,  502,  578,  579  ;  at  Jerusalem,  551, 
605  ;  appointed  Canon  of  Cana,  551  ;  ap 
pointed  head  of  London  Mission,  591  ;  at 
Leeds,  594  ;  death  and  outline  of  his  work,  595 

Kelk,  Miss,  548,  549,  591,  594 

Kemp,  T.  R.,  37,  54 

Kennaway,  Lady,  403,  498,  580 

Kennaway,  Sir  John,  399,  400 ;  elected  Vice- 
President,  403  ;  his  father  and  grandfather's 
connexion  with  the  Society,  403  ;  appointed 
to  H.M.  Privy  Council,  500;  presides  over 
Annual  Meeting,  5OI,  504,  578;  speaks  at 
Church  Congress  on  Jewish  Missions,  521  • 
and  at  the  Islington  Clerical  Meeting  527  • 
on  the  surrender  of  Palestine  Place,  531,  5-2' 


Kent,  H.R.H.  the  Duke  of,  patron,  37,  41  ; 

lays  foundation  stone  at  "  Palestine  Place," 

and   presides    at    dinner,    41  ;     presides    at 

Anniversary  Meeting,  45,  51 
Kermanshah,  258,  469,  556 
Kerns  Rev.  Dr.  T. ,  247,  256,  269 
Keswick Convention,  "Lord's  Remembrancers" 

at  the,  499 
Khiva  (inhabitants  of)  descendants  of  Hittites, 

Hivites,  Jebusites,  197 

Khodadad,  Rev.  K.  E.,  530,  534,  535,  593,  594 
Khonsar,  556 
Khorasan,  259 
Khotimsk,  576 
Kidder,  Bishop,  Demonstration  oftlie  Messias, 

9;   40 
Kieff,  576 
Kiel,  Dr.,  medical  missionary  at  Jaffa,  247  ;  at 

Safed,  249 
Kiel,  290 
Kielce,  163 
Kienzler,  368 
Kilburn  Mission,  588 
Kimchi,  135 

King,  G.  T. ,  as  Trustee,  52  ;  his  death,  145 
King,  Mr.,  with  Wolff  at  Jerusalem,  104,  105 
King  Edward  VII.  visits  Jerusalem  (1862)  and 

the  Hospital   and   gives  donation,  377-8  ;    a 

loyal  and  dutiful  address  on  his  accession,  574 
King  of  Prussia  (Frederick  William  IV.),  his 

interest  in  work  at  Jerusalem,  205-7  '•>    236  ! 

vTsit.s    England,    receives    deputation,    and 

becomes  a  Life  Member,  210  ;  appoints  Rev. 

S.  Gobat  Bishop  in  Jerusalem,  243 
"  King's  Men,"  Jews  known  as  the,  18 
Kinloch,  C. ,  401 
Kinnaird,  Hon.  A.,  deputation  to  the  King  of 

Prussia,    210 ;     elected   Vice-President,    213 
Kinnaird,    Lord,  elected  a  Vice- Patron,  400 ; 

addresses  protest  meeting  in  connexion  with 

persecution  of  Russian  Jews,  575 
Kirby,  Dr.,  538 
Kirchen,  136 
Kirman,  472 

Kirsch,  Rev.  J.,  534,  593,  594 
Klee,   Rev.   Dr.,   at   Berlin,    287;   at  Danzig, 

32.5.   347>  35i>  439;  his  death,  544 
Klemhenn,  Rev.  F.  G.,  216,  223,  283,  293,  329, 

447,  448,  536 

Knight,  Bishop  (Rangoon)  581 
Knight,  Mrs.,  339 

Knox,  Bishop  (Manchester),  501,  505,  523,  577 
Knox,  Captain  H.  N.,  327,  506,  582 
Knox,  Thomas,  401,  404 
Kohler,  Dr.,  626 
Kdl  M'bhasscr,  592 
KdlSlwphar,  592 

Konigsberg,   130,   131,  228,   290-1,   325,   350-1, 
Kornthal,  126,  599  [439 

Kos,  Jews  in,  174 
Kram,  567 

Krapf,  despatched  to  Abyssinia,  368 
Krestos,  615 

Kreuznach.     See  Rhine  Provinces 
Kroenig,  Rev.  J.  C.  S.,  at  Hull,  399,  428,  429  ; 

sketch  of  his  life  and  work,  537  ;  his  death, 
r596 

Kroeszowice,  165 
Krollmann,  Miss  M.  H.,  604 
Kriiger,  M.,  287 

Kugler,  efforts  to  evangelize  the  Abyssinians, 
Kumain,  471,  556  [368 

Kunsula,  478 
Kurdistan,  259,  556 
Kutno,  163 
Kuttner,  A.,  215 
Kwara,  478 
Kyle,  Bishop  (Cork)  205 


INDEX  661 

LABOUCHERE,  John,  145.  154,  212'  Lewis,  Miss,  533 

Labour  Home  for  foreign  Jews,  530  Lewis,  Rev.  J.  D.,  173 

Labour  Homes  of  Industry,  40  Lewis,   Rev.  \V.  B.,  76,  105  ;  interesting  letter 

Ladies' Auxiliaries  and  Associations,  45,  61,  65,  from  Damascus,  106  ;   118,   119;   reports  on 

67  prospect  of  missionary  work  in  Smyrna,  175  ; 

Ladies,  help  of,  535.     Sec  also  Jewesses,  work  his  work  there,  176,  177  ;  visits  Safed,  248 

amongst  Libbey,  Dr.,  536 

"  Ladies'  Union  for  Israel.  The,"  498,  580  Lichtenstein,  Paul,  307 

Lady  Life  Governors,  Honorary,  506  Liddell,  Dr.,  594 

Laepple.  Miss  F.,  568,  617  I.ifford,  Lord  (Dean  of  Armagh),  66 

Lake  Dembea,  483  Lightfoot,  Bishop  (Durham),  400 

Lambeth  Conference  and  Judaism.     Sec  Pan-  Lighten,  Sir  C.  R.,  401 

Anglican  Conference  Lille,  432 

Lamborch,  Philip,  Antica  Collatio  cunt  Eru-  Limerick,  Bishop  of,  65,  63 

dito  Judao,  9  Lindsay,  Miss,  450,  551 

Lander,  Bishop  (Victoria,  Hong-Kong),  582  Linton,  Bishop  (Riverina),  400 

Lang,  Bishop  (Stepney),  581  Lippstadt.     See  Rhine  Provinces 

Lange,  J.    G.,  76,  88,  163,  165,    288;    sketch  Lisbon,  230 

of  his  work,  334  Lissa,  130,  226 

Langenau,  169  Literature,  the  distribution  of  (i.e.,   the  Scrip- 

Langley,  Bishop  (Bendigo),  581  tures,  Prayer  Books,   Tracts,  &c.),  96,  103, 

Langston,  Rev.  E.  L.,  583  104,  106,  109,  113,  114,  ng,  121,  125  127-131, 

Langton  (Stephen),  his  treatment  of  Jews,  24  136,  138,  144,  160,  163,  165,  167-169,  173,  174, 

Langtry,  Miss  E.,  549  176,  186,  190,  191-195,  214,  223,  226,  227,  228, 

Larache,  263,  309,  393  238,    246,    249,    250,    252,    255-257,    259-263, 

Lardner,  W.,  M.D.,  6S  275,  285,  287,  288,  290,  293,  294,  299,  300-302, 

Latter,  Major-Gen.,  68.  155  305,  307-310,  342,  343,  349,  350,  352,  355-358, 

Laub,  assists  Flad  in  Northern  Africa,  567  361-2,  364,  368-9,  371-2-4,  379,  380-3,  385,  387, 

Lauria,  Mrs.,  261  388-9,     390-2-3,     429,    431,    433,    435,     439, 

Lauria,  Rev.   C.   L.,  237  ;  at  Cairo,  261,  305  ;  442,    443,   448,    455,    457-460,    468,    469-474, 

his  missionary  journey,    262  ;    ordination  at  477-480,     485,     488,     492,     500,      530,    533, 

Jerusalem.    296;    in   Turin,  360;    translates  535,    538,   540-543,  545,    553,    556,^560,    561, 

Old  Paths  into  Italian,  361  ;  goes  to  Leghorn  563,  568,  569,  570,  589,  596,  598,  599,  601,  602, 

and  visits  many   places  in    Italy,   361  ;    his  609,  613,  614,  617,  625  ;     total  circulation  of 

death,  406  the   Old   Testament   in   Hebrew,   625  ;     the 

Law,  Bishop  (Bath  and  Wells),  205  Prayer  Book,  625  :  tracts,  625 

Law,  Rev.  T.  Pratt,  145  Literature,  Collection  of  Hebrew.  40 

Lawrence,  Rev.  H.,  76  ;  at  Warsaw,  100,  163  ;  Liturgy  in  Hebrew.     Sec  Prayer  Book 

at  Breslau,  167  ;  at  Danzig,  228,  351,  439  Lloyd,  Bishop  (Newcastle),  582 

Laws,  Miss,  536  Lodz,  442 

Lay  Secretaryship  abolished,  337  Lofthouse.  Bishop  (Keewatin),  581 

Layard,  Captain,   H.   L.,  appointed  Lay  Sec-  London,   Jewish   quarter  in,    30;     number  of 

retary,  213  ;  312  ;  his  death.  337  Jews  in  London,  30,  628  ;  work  in,  215,  423 

Lazarus,  J.  G. ,  161.  282  ;     his  death,  334  423.  529,  591 

Lazarus,  Professor,  626  London   Missionary  Society,  its  first  title,  33  ; 
Leach,  W.,  68  date   of  foundation,    33  ;     first   unsectarian, 
Lee,  Bishop  Prince  (Manchester),  213  then   Nonconformist   organization,   33;   em- 
Lee,  Professor  (of  Cambridge).  72,  102  ploys  Frey,  33  ;  34 
Leeke,  Bishop  (Woolwich),  578,  581  London,  Rev.  H.,  195,  616 
Lees,  Miss,  536  London  Society  for  the  purpose  of  visiting  and 
Lees,  Rev.  G.  Robinson,  454,  549  relieving   the   sick   and   distressed,   and   in- 
Lee  ves,  Rev.  H.  D.,  173  structing  the  ignorant,  especially  such  as  are 
Lefroy,  Dean  (Norwich),  502,  503  of  the  Jewish   nation  ;     formation   of,   34  ; 
Leghorn,  361,  604  founded   on   wrong   basis.    34  ;    Society   re- 
Leighton,  Archbishop,  9  modelled,  34  ;  change  of  title,  34 
Leipzig,  128,  227,  348,  436  London   Society    for    Promoting    Christianity 
Leith,  Sir  George,  37  amongst   the   Jews,    12  ;   formation   of,   33  ; 
Leitner,   Dr.   M.,  opens  dispensary  at   Balat,  title  determined,  34;  objects,  34;  charge  of 

294  ;  his  death,  363  ;  sketch  of  his  conversion  enthusiasm,  35  ;  "  Utopian  expectations,"  35  ; 

and  work,  363  undenominational  basis,  35,    36  ;  difficulties 

Leitrim,  Lord,  66  forecasted,     36 ;     patronage,     see     Patrons 

Lemberg,  164,  165.  353.  354,  542,  601  and      Vice-patrons;     committee,     36,      53, 

Leontius,  of  Neapolis,  6  68,    145,  213,  269,   327.   401,   506,   507,  582, 

Leopolis.   Sec  Lembcrg  583 ;    corresponding   members,    37  ;   country 

Leslie,  W.  A.,  401  directors    created,    38  ;   original   Rules,    38  ; 

Leslie,  Bishop  (Kelmore),  205  conditions   of  membership,    38  ;    brevity    of 

Leslie,    Short    and  Easy   Method  with    the  early  reports  38;  secretariat,  38,  69,  146,  213, 

Jews,  9,  56  269,  412,  518  ;  collectors,    38  ;    trustees  and 

Lessing,  Mendelssohn's  friendship  with.  124  treasurers,  38,  52,  68,  145,  213,  269,  326,  400, 

Letter  to  the  Bishops  and  Rural  Deans,  pressing  506,  582,  583:  surgeon,  apothecary  and  hon. 

the  claims  of  the  Society,  525-6  physician,    39,  54,   145,  582;    result  of  first 

Levant,  The,  174,  175  efforts,  39  ;  lectures  and  sermons  to  Jews,  39, 

Levi,  A.,  in  Jerusalem,  iSo,  181  73;    dinners    39;    schools,    labour    homes, 

Levi,  Jacob,  113,  173  manufactories,  home  for  Jewesses,  printing 

Levie,  Rev.  A.,  230,  262,  263  office,  39,  40  ;  monthly  magazine  issued,  40; 

Lewis,  Archbishop  (Ontario),  505  collection     of    Jewish  .  literature.     40,     41  ; 

Lewis,  General  H..  506  church  and  schools  in  Palestine  Place,  41,  71  ; 

Lewis,  Homes  of  Mrs.,  587  description  of  Palestine  Place  by  Dr.   Barth, 


662  INDEX 

^  •  anniversary  sermon,  .p,  =9,  69,  =7°-  ?-7  '<  Je"'s-  393  :  progress  In  Queen  Victorias  reign, 

anniversary  meeting,  45,"  60,  70,  157,   270,  309:  Archbishops  Benson  and  lempl_eonthe 

723  :  auxiliaries  ancfassociations  formed,  45,  Society's  work,  410.  411:   new  Jewish  mis- 

60   6s-6;  :  joint  association  with  C.M.S.  at  sionary    societies   founded,   and   reasons  for 

Hatherlei'gh,  4=;:  income  in  1814,  46:  dim-  such,  413,  414  :  Mr.  Bradley  and  the  Rev.  R. 

culties  of  dual  basis   46:  aloofness  of  Church-  "S\  .  Harden,  and''  the  Oaks  of  a  la  ronde, 

men   46  :  involved  in  a  heavy  debt,  46 ;  with-  416,   417;   the  Jerusalem    Bishopric  contro- 

drawal  of  Dissenter.-.,  46,  4*7:  alteration  of  versy.  419;  grants  for  parochial  missionaries 

Rules.  4-,  57.  414  :  exclusively  a  Church  of  in    East  End,  427,  593  ;  increased  interest  in 

England  institution,  47  :  munificence  of  Mr.  Jewish    missions,    521;    The    Pan-Anglican 

Way,   47:   beginning  of  prosperity,  4$:  re-  Conference  and  Judaism,  522;  Convocation 

construction  on  Church  lines,  51  ;  increased  Committee's  report  on  missions  to  Israelites, 

income,  si,  6 i,  144,  268:  episcopal  patronage,  523;   its  recognition  of  the  Society's  work, 

see    Patrons :    new  order    of   Vice-Patrons,  524  ;  closing  years,   573  :  home  affairs,  573  ; 

c,2  ;  subscribing    members,   53:    Committee  Convocation  Committee's  Report  on  methods 

reduced   in    number,    53;    "Honorary   Life  of  work,    577  :  Palestine    Exhibitions,    581; 

Members."  =4  :  Charles  Simeon  becomes  an  publications,  589  :  England  and  Ireland  591  ; 

official.  54  :  production  of  the  New  Testament  Results,  623  ;    Problems  to  be  solved.  629 

in   Hebrew,   55  ;    its   circulation,    56  ;    fresh  Long,  W.,  269 

translations.    56:  other  publications  issued,  Long,  Miss  H.,  503,  534.  393 

56,  57:  spirit  of  enquiry  aroused,  56;  ambitious  Longley,   Archbishop,    145,  154,  157   204   205, 


operations  extended.  58  :  education — a  fore-  Lopez's,  The.  626 
most  object,  59  :  successful  deputation  to  the  Lord.  Rev.J.  O.,  216  :  at  Salonica,  230  :  friend- 
provinces,  6:  ;  meetings  at  C.M.S.  House,  ly  intercourse  with  Jews,  231  ;  missionary 
61  :  Correspondence  Committee  formed,  61  ;  journey  through  Albania,  Thessaly  and 
Committee  meetings  at  Prayer  Book  and  Macedonia..  231  ;  visits  Hebron,  247  ;  Safed, 
Homily  Society's  House,  62 ;  new  offices  249  ;  instance  of  Jewish  fanaticism,  250 
acquired,  62  ;  efforts  to  arouse  interest  in  visits  Thessaly,  Albania.  Bulgaria  and  Salo- 
Kngland,  Scotland  and  Ireland,  61,  65,  66:  nica,  294;  transferred  to  Constantinople, 
friendly  relations  with  C.M.S.,  67,  271  ;  294  ;  visits  Smyrna,  299 

"Visitor    of   Associations,"    68,    214,    269:  Lotka   Rev.  J.,  at  Lemberg,  325,  353,  354.  443  ; 

decreased  income.  67,  63  :  "  Honorary  Life  at  the  1867  Exhibition,  357  ;   sent  to  Posen, 

Governors."' 68,  213,327  ;  first  meeting  opened  444  I    transferred  to  Alexandria,    444;    tour 

with  prayer,    70 ;    dissatisfaction    with  pro-  in    Hungary,   444  :     at   Bucharest,  448  ;    at 

phetical  views.  71  ;  Old  Testament  in  Hebrew  Hamadan,     467,    468;     visits   Kermanshah, 

issued,  71  :  circulation  of  the  Scriptures  and  Nihavend.  Burujird  and  Dauletabad,  469  ;  a 

tracts  in    Hebrew,  72  :  baptism  of  a  Jew,  73  ;  four  months'   missionary  journey  in  Persia, 

appeal  to  clergy  on  behalf  of  Jewish  parish-  471  ;   his  cordial  reception  at    Kashan,  471  ; 

loners,  74  :  establishment  of  training  institu-  returns    to    London,     473',    his   account   of 

tion.  75  :  its  removal  and  closing,  76;  criticism  Hamadan  Jews,  473;   at   Birmingham,  537  ; 

of  the  Society.  77-80  :  affairs  of  the  Society,  Alexandria,  566;   Hull,  595,  506  ;  614 

143  :    distribution    of   the    Scriptures,    144  ;  Lowe,  Mr.,  38" 

Monthly  Intelligence  (Jewish  Intelligence),  Lowis.  Col.  R.  F.,  ;c6 

Jnvish    Expositor,  Jewish    Records,    145;  Lowther,  Sir  C.,  506 

translations    of   Scriptures  and  the     Prayer  Lubeck,  132,  290 

Book.    151.    152:    public  breakfast,   i5=;:"j.  Lublin,  100,  161,  16^;,  223,  442 

UolfTs  severance  from  the  Society,  155  ;  wine  Ludewig,  A.,  227 

at  annual  meeting   considered   inexpedient,  Ludwigslust,  290 

:  Home  Mission  work,  158-161,  215-217,  Luther,    Martin,  attitude  toward  the  Jews,  3 

879-282,  340,  423-429,  495.  529-530,  591  ;  Mis-  Luxemburg,  289 

•louse  opened  at  Palestine   Place,    159;  Lyons,  136.  432 

Saturday   evening  conferences   with     Jews,  Lyons,  Joshua,  -50 

159  I  McCaufs  great  services  to  the  Society,  Lyons,  Judah,  2"; 3,  -51 
159:  a  brilliant  quartette,   160 :  the   "  Abra- 
hamic   Society,"    160,    218,    280;    Christian 
worship  in  trie   Hebrew   tongue,    160.    161  ; 

work  amongst  Jewesses,  2T7  :  Widows' Fund  MAAMIXIM     "believers"     (Diinmeh)    173, 

started,  218:   Temporal   Relief  Fund,    218;  250,231 

iat  prosperity,  267  ;  new  stations  occu-  Macarthur.  Bishop  (Southampton),  581 

pied,  267  ;chargeofproselytismagainst  Bishop  Macaulay,     Zachary     (Governor    of     Sierra 

Gobat.  271  ;  headquarters  transferred  to  Lin-  Leone)   53 

Inn  Fields,  277  ;  germ  of  parochial  mis-  Macbride,  Principal  I.,  elected  Vice- President, 

.ions,  281  :  endowment  forannual  sermon,  282;  269  ;  his  Jubilee  papers,  318 

f  the  Society.  311  ;    its  prosperous  Maccarthy,  Bishop  (Grantham),  582 

condition,  313  ;  its  "  open  constitution,"  314  ;  McCaul,  Prebendary  Alexander,  D.D.,  7,  76  ; 

s  amount  and  objects,  317  ;  starts  work  in  Warsaw,  96  ;  is  ordained,  97  ; 

disposal,  318;   external  events  affecting  visits  Beiditsrheff  and  Lublin,  98  ;  asks  for 

:ety,    322  ;    the    "  Alliance   Israelite  more  missionaries  and  more  Hebrew  Bibles, 

:  mission  to  lews  at  Church  93  ;  be-ins  translation  of  Old  Testament  into 

•ses, 323,399,521, 577  ;   Rev.  B.  Wright  Judaic- Polish,  99  ;  visits  England,  99  ;  service 

pleads  Society's  cause  in  the  United  States  in    English  at  Warsaw.   100  ;    visits    Posen, 

3  :  conference  on   Jewish  and  meets  with  extraordinary  reception.  129  ; 

issions,  324 ;  memorial  to   Earl   Granville  visits  Metz,i36,i6o;  assists  in  revfsingHebrew 

f    Roumanian      Jews,      329:  New  Testament.  152.  s;;  :  preaches anniver- 

--e  Society,   3Q3,  632  :   Guildhall  sarv  sermon,  154  :  Old  Paths,  159  ;  his  great 

Empathy  with  persecuted  Russian  services   to   the   Society,    ISQ.    160.    16?;  in 


INDEX  663 

Poland,    163,    165;   in   Berlin,   166,    226;    in  Marrakesh,  393 

lire.slau,    167;    seconds   vote   of    thanks    to  "  Marranos, "  or  New  Christians,  81,  1 59 

Bishop  of  Ripon,  204;  offered   Bishopric  of  Marsden,  Bishop  (Bathurst),  400 

Jerusalem,  207  :  preaches  at  consecration  of  Marseilles,  136,  168,  356,  433 

Bishop  Alexander,  209  ;   speaks   at  Annual  Marsh,   Rev.  Dr.   W. ,  corresponding  member, 

Meetings,  212  ;  work  in  London,  215  ;  I'rin-  37;  country  director,  38;  preaches  to  Jews, 

cipal    of    Hebrew    Training    College,    216  ;  39  ;  preacher  of  anniversary  sermon,  43,  69  ; 

appointed  Rectorof  St.  James's,  Duke'sPlace,  attends   Committee    meetings,  48;    trustee, 

216  ;   baptizes   Schwartzenberg,   221  ;    again  52  ;  speaks  at  annual  meeting,  60,  70,   154, 

visits     Poland,     222,     223  ;     a    comparison,  270 ;  visits  Bristol,  61  ;  arousing  interest  in 

261  ;  elected  Vice-President,  269  ;  speaks  at  the  Society's  work,  65-67  ;  made  Hon.  Life 

Annual  Meeting,  270;   his  death  — sketch  of  Governor,  68  ;  "  Typical  Lectures  to  Jews," 

his  life  and  work,  330, 331  73;    a    founder    of  the    Operative    Jewish 

McCaul,  Rev.  A.  I.,  324,  401,  509  Converts'   Institution,  76,   79,    83  ;   declines 

McCormick,  Rev.  Canon,  399,  President  of  the  chaplaincy,    146  ;  seconds  resolution    about 

"Clergy   Union   for    Israel,"    499;    attends  patronage,  204;   meets  rabbi  Alexander    at 

Committee,   507  ;  preaches  Annual  Sermon,  Colchester,  207  ;    preaches  Jubilee   sermon, 

578  315  ;  his  death— sketch  of  his  work,  331,  332  ; 

Macdonald-Macdonald,  Colonel  W.,  327,  508  508 

Macedonia,  231  Marsh,  Tilson,  212 

Macgowan,  Dr.  E.,   i3i  ;  sails  for  Jerusalem,  Marshall,  Rev.  H.  J.,  269 

209  ;  chief  medical  missionary  at  Jerusalem,  Marshall,  J.  T. ,  401,  508 

239,  297  ;   visits  to  Hebron,  247  ;  his  death,  Marston,  Rev.  D. ,  328 

376  ;  his  work  in  Jerusalem,  376  Martin,  Miss  J.  K.,  607 

Macgregor,  John  ('•  Rob  Roy"),  329  Martin  (Raymond),  and  his  1'ugio  Fidei,  5,  7 

Macha,  478  Mascara,  308 

Machray.  Archbishop  (Rupertsland),  326  Maskala,  615 

Macllvaine,  Bishop  (Ohio),  155,268,  270  Mason,  W.,  281 

Mackenna,  Dr.  R.  W.,  594  Massowah,  563 

Mackenzie,  Bishop  (Nottingham),  326  Masterman,  Dr.  E.  VV.  G.,  the  first  "  Eustace 

Mackenzie,  Dr.  \V. ,  401  Maxwell    Memorial"    missionary,    500;    at 

Mackenzie,  Miss  E.,  550  Damascus,  500,  560,  561  ;  at  Jerusalem,  550, 

Mackworth,  Sir  Digby,  52,  212  610 ;   at  Safed,   553,  607;  speaks  at  Annual 

Maclagan,  General,  399,  431,  508  Meeting,  579 

McNeile,  Dean  H.,  preaches  Annual  Sermon,  Matama,  478 

69,   212;    speaker  at   Annual   Meeting,  70;  Matheson,  Archbishop  (Rupertsland),  581 

supports   Society  in  critical   times,  79  ;  212  Matthews,  Rev.  A.,  537 

Macon,  432                                 [270,  328,  405,  536  Maundrell,  256 

Macpherson,  Dr.,  535  Maxwell,  Miss  I.,  550 

Madden,  Archdeacon,  578  Maxwell,  Rev.  D.  A.,  582 

Magdeburg,  168  Maxwell,  Rev.  E.,  401,  507,  510 

Mahdi,  The.   Soudan  war,  479  ;  destruction  and  Mayer,  Rev.  W. ,  368,  369,  536 

murder  by  his  followers  in  Western   Abys-  Mayers,  Rev.  J.,  229 

Maillet,  Miss,  545,  603                          [sinia,  480  Mayne,  Rev.  W.  J.,  596 

Maimonides,  198  Mayo,  Earl  of,  270 

Mainz,  124,  126.     See  also  Rhine  Provinces  Mazagan,  309 

Maitland,  Rev.  S.  R.,  visits  missionary  stations  Meade,  liishop  (Cork),  505 

in  Russia,  99  ;  his  report,  99  Meath,  Countess  of,  551 

Majus,  book  on  Jewish  Theology,  9  Mecklenberg,  133 

Malta,  118,  119  Medeah,  308 

Maltby,  Bishop  (Durham),  205  Medical  Missions,  119,  239,  446,  454,  455,  457, 

Maltby,  F.  N.,  327  463,  488,  529,  533,  535,  536,  538,  550,  551,  552, 

Mamlock,  L.    C.,  325;    at   Manchester,  344;  553,  554,  556.  560,  580.  587,  593,  594,  597,  606, 

at  the  1878  Exhibition,  357  ;  in  Paris,  432,  607,  610,  614 

545,  603  Mehediah,  393 

Mamlock,  Dr.,  603  Meherat,  Mr.,  563 

Mann,  Rev.  W.,  36  Melammed,  Rabbi  Jacob,  10 

Mannheim.     See  Rhine  Provinces  Memel,  130,  351,  439 

Marburg,  289  Memorial  Tablets  in  Palestine  Place  Chapel 

Marc,  J.  D.,  127,  167,  218  removed  to  Spitaltields  Church,  532 

Marcus,  Rev.  M.,  593  Menakha,  303 

Mardin.  107,  no  Menasseh  Ben  Israel,  history  of,  26 

Margoliouth,  Dr.  Moses,  16,  216,  247,  399  Mendelssohn,  Felix  Bartholdy,  125 

Margoliouth,    Ezekiel,    in    London,    281  ;    his  Mendelssohn,  Moses,  124 

death,  534  ;  outline  of  his  work,  535  Mendelssohns,  The,  626 

Margoliouths,  The,  as  celebrated  Jewish  con-  Menilek,  King,  564 

verts,  626  Menzel,  567 

Markheim,  Rev.   H.  A.,  at  Smyrna,  252  ;  first  Meppel,  431 

resident   missionary   in    Paris,    289,    290 ;  in  Meshed-AH,  258 

Tunis,   306;  at  Oran,  307  ;  visits  Tlemcen,  Meshullam,  E.,  297 

307,  308  ;  other  remote  places,  308  ;  transfer-  Meth,  Miss,  568,  617 

Methods  of  work   among  Jews,  Convocation 

Report  on,  577 

Metz,  124.  126,  136,  168,  169,  289 

Paris,  358  ;   his  visit  to  Gibraltar,  358  ;  and  Meyersohn,  S.  J.,  98 

to  Nice,   362  ;  visits  Jews  on  the   Mediter-  Mildmay  Mission  to  the  Jews,  414,  s83 

ranean   coasts,    362  ;    stationed   at   Ancona,  Miliana,  308 

362  ;  his  death,  407  Miller,  J.,  ^3 


307,  308  ;  otner  remote  places,  308  ;  transier- 
red  to  Tangier,  308 ;  then  to  Paris,  309 ; 
in  Morocco,  309  ;  at  TaYigier,  310 ;  in  Pans, 
Marseilles,  and  Italy,  356;  at  the  siege  of 


INDEX 


664 


Me:.,.,27o,3 

Mi^BiSontano),  581  Napofeon'l.'.e'ffect  of  his  conquests  and  downfall 

MUkowitdT'    i'  3I  °"    the   Jews'    I25  '     favourably    ^isP°sed 

M^siopes  dumber  of,  623  ;  education  and  t^*^'  ^  d;  ,  toward  the  ; 

training  of,  929  ,.         x, 

Missionary  Conference  of  the  Angli(  ^7    R^   R    R  ^^  ^ 

Nassau,  Province  of,  350 

A  «/A«««f  /^magazine  entitled,  434 

NaS^  tionA^passed  in  ,753,  =9 

ssns  iff    ews,     n        so  spect        Naudl,  Dr.,  105,  118  . 

(Williams)    520  Nazarenes  and  Kbiomtes,  4 

w/,**  to  fan  (Gidney),  520,  589  Neander,  Dr.,  of  Berlin,  125,  170.  277,  626 

Mitchinson,  Bishop,  582  ^Tea>  ,Rev-,CT'  I4°,   ,,-  lff    -  • 

Mitvlene  Jews  in,  174  £ebl  Ayoub0>  J°SeP                           '  "° 

Mocattas,  The,  626  ^,eele'.J-'3» 

Modena,  361  Negusie,  Hiob,  563 


M^ionaVcollege,  42,  216,  281,  340.  426 
Missionary   Society,   The.     See  London    Mis- 


Misry  nts.  training  of,  344 

Misshns  iff  Jews,  An  Historical   Retros 


oena,  31  , 

Mogador,  262,  263,  309,  393,  394-  4$7>  49^.  =69,  £e£u"e>      V        '  5  i?     j    r  T           i        AT-    • 

--o   -70  617  Neil,  Rev.  J.,  325;  head  of  Jerusalem  Mission, 

Moldavia   229  378  >  reports  improvements  in  the  Holy  City, 

Molony,  Bishop  (Mid-China),  582  3?8  ;     his    resignation,     450  ;    prosperity^  of 

Monastir  567  Jerusalem   due   to   Protestant   missionaries, 


Money   W   T     M.P.,  52  6°8 

Monk,  Bishop  (Gloucester  and  Bristol),  205  Neligan,  Bishop  (Auckland),  5£i 

Monkullo,  479,  480,  482  Neligan,  Rev.  Dr.,  328,  585 

Montbeliard,  1-6  Netherlands,   Jews  in  the,  Si,  221.     See  also 

Montefiore   C.,  626  Holland,  Amsterdam,  Rotterdam 

Montefiore!  Sir  Moses,  337  ;   pleads  cause  of  Neugewirtz,  Rev.  D.  J.,  593,  619 

Jews  in  Morocco,  w  :  his  death,  409  Neumann,  Dr.  S.,  72,  167,  287,  334,  535 

Montefiore,  Claude,  626  Neuwied.     See  Rhine  Provinces 

Monthly  Intelligence,  145  Neville,  General,  68 

Montpelier,  136  New    Testament,  Translations  of   the.        See 

Moody,  C.  A.,  327  Scriptures 

Moore,  Rev.  D.,  270  New  York,  missionary  work  begun  in,  324 

Moosa(=  Moses),  Dr.,  466  Newman,  Cardinal  J.   H.,  his  indebtedness  to 

Moran,  Rev.  F.  C.,  432  T.  Scott,  44 

Moran,  Rev.  J.  H.,  401,  507  Newman,     Mrs.,   work    among    Jewesses    at 

Moravia,  Church  of  the  United  Brethren  of,  n  Constantinople,  448 

More,  Miss  Hannah,  61  Newman,  Rev.  C.  S.,  216,  364 

Morgan,  Rev.  F.  A.,  324  Newnham,  Bishop  (Moosonee),  581 

Moritz.  J.  C.,  76,  96,  97,  133;  early  life.  137;  Nichol,  Dr.,  239 

work  fn   Russia,   137  ;  visits   Denmark   and  Nicholas  of  Paris,  6 

Sweden,  138,  167;  at  Hamburg,  i6S  ;  visits  Nickson,  Bishop  (J  arrow),  582 

Switzerland    and   Sweden,    169  :    settles    at  Nicolas    de   Lyra,     The    JMessiak    and    His 

Gothenburg,   visits   Denmark   and    Sweden,  Advent,  7 

encouraged  by  royalty,  his  retirement,  291,  Nicolayson,  Mrs.  ,  her  death,  336 

292  Nicolayson,  Rev.  J.,  76  ;    at  Jerusalem,  120  ; 

Morley,  Bishop  (Tinnevelly),  581  at  Beyrout,  121  ;  visits  Sidon,  Tyre,  Tiberias, 

Morocco,  168,  230,  262,  309,  393,  488,  489,  570,  Safed  :   distribution  of  the  Scriptuies,  121  ; 

617,  618  visit  Damascus,  Jerusalem,  Egypt,  Cyprus, 

Mortimer,  Rev.  T..  68,  146  121  ;    and  Malta,   122  :   speaker  at    Annual 

Moselle,  jews  in  the  district  of  the,  124  Meetings,  155,  174  ;  efforts  to  establish  Jeru- 

Mosley,  Sir  O.,  Bart.,  68  salem   mission,    178,    i£i  ;     visits    Northern 

Mostaganem,  308  Africa  and  distributes  Scriptures,  190;  church 

Mosul,  108  building  arrested  in  Jerusalem,  236  ;  baptism 

Mott,  M.,  269  of  rabbis,  237  ;   at  funeral  of  Bishop  Alexan- 

Moule,  Bishop  (Durham),  324,  503.  581  der  241  ;  visits  to  Hebron,  247  ;    starts  work 

Mount-Sandford,  Lord.  154  at  Safed,  248;  and   the   missionary   staff  in 

Mount  Sinai,  Joseph  Wolff  visits  convent  on,  Jerusalem,  296  ;  his  death,  297 

J°3  Nicopolis,  Jews  at,  173 

Mugrabi  Jews,   118,   188,   485-492.      See    also  Nihavend,  469,  556 

Africa  (Northern)  Nismes,  136 

Miihlenbruch,Rev.J.,atHamburg,439:atCon-  Nitschke,  Rev.  J.  F.,  96 

stantinuple,  448;  Bucharest,  448,  464,   548;  Noel,  Capt.,  70 

Smyrna,    464,    545,    561,   613  ;    speaker  at  Noel,   Hon.  Charles,  M.P.  (afterward  Earl  of 

Annual  Meeting,  502,  578  Gainsborough),  37,  79 

Miilhausen,  126,  136,  289  Noel,  Hon.  and  Rev.  Baptist,  70 

Muller,  George,  514  Noel,  Hon.  and  Rev.  Francis,  70 

Muller's  (Rev.  John)  The  Light  at  Eventide,  Noel,  Hon.  and  Rev.  Gerard,  45,  60,  60.   70, 

Mungeam,  Rev.  \V.  W..  213                          [10  79,  155 

Musgrave,  Bishop  (Hereford),  205  Noesgen,  Rev.  C.,  168,  228,  290 

Myers,   Rev.  A.   M.,  Visitor  of  Associations  ;  Nolan,  Rev.  Dr.  T.,  212.  269,  270,  328,  329 

269;   speaks  at  Annual  Meeting,  270,   328;  Nonconformists:  dual  basis  impracticable,  34; 

paper  read  at  Wolverhampton  Church  Con-  members  of  committee,  36  ;   he'p   rendered 

gress,  323;  his  death,  405  by.  45  ;  their  withdrawal,  46,  47 


INDEX  665 

Nordau,  Dr.  M.,  626  Ottoman  Empire,  Jews  in  the  ;    their  number, 

Normandy,  Conversion  of  Jews  in,  7  doctrine,  social  position  and  language,   171. 

Norpllah,      M.,     takes     charge     of     Persian  See  also  Constantinople  and  Smyrna, 

"mission,    474;    visits   Hamadan,   474',    and  Ould,  Rev.  F.,  328 

'    Isfahan,    475,    555  ;    his    banishment,    555  ;  Our  Missions,  339,  587 

at    Tehran,    556,    557,    613;   visits    Kashan  Ousby,  Rev.  J.,  38 

and    Demavend     and     other    places,     556;  Overtoil,  Dr.,  51 

a  second  missionary  journey,   556;   returns  Overtoil,  P.  R. .  519 

home,  556  ;   becomes  a  British  subject,  557  ;  Owen,  Rev.  John,  60 

translation  work.  557,  614  ;  educational  work,  Oxenden,  Hishop  (Montreal),  326 

555i  557  >  speaks  at  Annual  Meeting,  502,  579  Oxford,  Jews  at,  18  ;  Hospital  of  Converts,  23 
Norris,  Rev.  H.  H.,  attack  on  the  Society,  78 
Northbrook,  Earl  of,  549 

Norway  and  Sweden.     See  Sweden  PADUA,  293 

Norwich,  Jews  of,    the   "  Blood   Accusation,"  Padva,  L.,  545,  603 

19;  maltreatment  of,  22  Page,    Rev.  E.  A.,  216;    in  Tunis,  306;    his 

Northland,  Viscount,  37  death,  306;  memorial  pulpit,  616 

Noyes,  Rev.  Dr.,  432  Pain,  Bishop  (Gippsland),  581 

Nugent,  R.,  401,  507  Painter,  Rev.  C.  S.,  his  editorial  duties,  498  ; 

Number  of  Jews  in   England  in  1753,  28  ;   in  The  Separated  Nation,  520 

London    and   British    Isles,   30,   628;     total  "  Pale  of  Settlement,'' 89,  93,  94,  97,  131 

number,  56  Palestine.     See    Jerusalem,     Safed,    Hebron, 

Nuremberg,  126,  267,  289  Galilee,  &c. 

Niirnberg,  Rev.  N.,  216  ;  work  in  London.  281  ;  "  Palestine  Exhibition  "  movement,  the,  500-1 

Manchester,    283  ;    at   Bucharest,   447  ;    his  Palestine  Exhibitions,  580-1 

death,  585  "Palestine  in  London"  exhibition,  581  ;  num- 

Nuttall,  Archbishop  (Jamaica),  400,  522  ber  of  visitors  and  financial  result,  581 

Palestine  Exploration  Fund,  588 
Palestine,  Jewish  immigration  into,  389.     See 

"OAKS  OF  A  LA  RONDE,"  151,  416  also  Zionist  Movement 

O'Beirne  (Bishop)  of  Meath,  37,  45,  68  Palestine  model  farm  for  Jewish  converts,  283 

O'Brien,  Rev.  Dr.,  507  Palestine  Place,  description  of,  42;  158,  279; 

O'Connor,  Canon  T.  C.,  502  sold,  530;  its  revered  associations,  531 

Oczeret,  Rev.  A.  L.,  at  Paris,  432  ;  Jerusalem,  Palgrave,  Sir  F.  C.,  626 

450;  ordained  by  Bishop  Hanmngton,   452;  Palm  (Missionary  Student)  arrives  in  England, 

settles  at  Safed,  456  ;    friendly  relations  with  33 

Jews,  456-7  ;  his  death,  457  Palmer,  J.  Colin,  519 

Oczeret,  Mrs.,  545  Palmerston  (Lord)  and  the  Anglican  Bishopric 

Odessa,  576  in  Jerusalem,  206 

Offenbach.     See  Rhine  Provinces  Palotta,  C.,  at  Bucharest,  447 

Old  Paths  (McCaul),  159,  160,   166,   169,  223,  Pan-Anglican  Conference  and  Judaism,   522-3 

228,  238,  250,  260,  261,  284,  310,  361,  362,  468,  Paris,  67,  136,  267,  280,  325,  356,  357,  431,  545, 

'    473.  535.  6i4  6°3 

Old   Testament,      Translation     of  the.       See  Parker,  Rev.  W.  J.,  499. 

Oldenburg,  133                                         [Scriptures  Parliament,  Jews  eligible  for,  29 

Oldfield,  Canon,  551  Parlia.mentwiijuda.icwn  summoned,  24 

Oleczko,  290  Parminter,  Will  of  Jane,  and  the  Oaks  of  a  la. 

Ollivant,  Bishop  (Llandaff),  268  Ronde,  151,  416,  417 

Ohiwple,  Bishop  (W.  E.  Africa),  505  Parochial  Missions  to  the  Jews  at  Home  and 

O'Neill,  J.,  76,  97,  98,  168  Abroad,  413,  525 

Open-air  services  in    Victoria  Park,   592  ;    in  Parochial  missions  to  Jews,  germ  of,  281 

Spitalfields   and    Whitechapel   churchyards,  Parry,  Bishop  (Dover),  326 

593  Parry,  E.  P.,  513 

Operative     Institution    for     enquiring    Jews,  Paskewitch,  Prince,  163 

Bagdad,  300  Paterson,  Miss,  551 

Operative  Institution  at  Warsaw,  223  Patrons  and  Presidents  of  the  Society,  37,  51, 

Operative  Jewish  Converts'  Institution,   Lon-  52,  145,  203,  205,  268,  325,  326,  400,  401,  434, 

don  42,  76,  77,  149,  158,  159,  219,  280  ;  received  505,  583.     See  also  Vice-Patrons 

till  1893  yearly  subsidy  from  the  Society,  427  ;  Patteson,  Rev.  J.,  328 

transferred  to  Hackney,  534  ;  592  Paul  of  Burgos,  7 

Oran,  263,  267,  307,  391,  569  Pauli,   Rev.  C.   W.  H.,  his  work  in  Holland, 

Orchard,  Mrs.,  585  220,  221,  284.  346  ;  at  Berlin,  226  ;  a  stirring 

Ord-Mackenzie,  Inspector-General  W.,  M.D.,  speech,   315  ;  speaker  at   anniversary   meet- 

327.  453.  5°6,  508  ing,  329 

Orfah,  107,  no,  381  Paulo,    Mose    Behar,  his  work  amongst  Jews, 

Organ  given  to  Church  in  Palestine  Place,  42  449 ;  at  Smyrna,  464 

Origen,  conversion  of  Jews,  4  Paulus,  Christianus,  of  Montpelier,  6 

Ormsby,  Bishop  (Honduras),  501,  505,  578  Payne,  J.,  213,  270,  327 

Orobio,  dispute  with  Lamborch,  9  Payne,  J.  H.,  616 

Orpen,  Bishop  (Limerick),  582  Payne-Smith,  Dean.  328,  400,  513 

Ortakeuy,  294,  295  448,  546  Paynter,  F.,  68 

Oster,  Rev.  P.  J.,  at  Strasburg,  136  ;  at  Stras-  Paynter,  Rev.  F.,  578,  582,  585 

burg,  Marseilles,  and  Metz,  168  ;   among  the  Paynter  Rev.  S.  401,  510 

French  Jews,  169  ;   translates  the  Old  Paths  Peacocke,  Archbishop  (Dublin),  505 

into    French,  769  ;    resignation,   169  ;    visits  Pearson,  Bishop  (Burnley),  581 

Geneva  and  Basle,  169  Pearson,  Dean  (Salisbury).  68,  212 

Otremba,  Rev.  Dr.  A.  at  Cracow,  286,  353  ;  his  Pedro  Alfonsi,  his  dialogue,  6 

death,  353  Peel,  Bishop  (Mombasa),  578 


666 


INDEX 


Pelham,  Bishop  (Norwich),  269 

Pella,  retreat  of  Hebrew  Christian  Church  to,  4 

Penny  Societies,  45 

Pepys,  Bishop  (Worcester),  205 

Percival,  Bishop  (Hereford),  505 

Pereira,  Bishop  (Croydon),  581  _ 

Perowne,  Archdeacon  (Norwich;,  527 

Perowne,  Bishop  (Worcester),  505 

Perpetua,  G.,  486,  567 

Perrin,  Bishop  i  Columbia),  532 

Perry,  Bishop  (Melbourne)  268,  270,  328 

Perry,  Col.  C.  S.,  507,  584 

Perry,  Miss  E.,  606 

Persecution  of  enquiring  and  Christian  Jews: 
175,  176,  177,  193,  195,  229,  245,  250,  252  253, 
258,  2^9,  261,  280,  291,  294,  295  298,  300,  301, 
302,  3"o5,  364,  366,  367,  380,  382,  383,  390, 
392,  438,  462,  465,  470.  473,  489,  490  491,  558, 

Persecution  of  Jews  :  18,21,  22,  93,  124, 134,  138, 
164,  172,  229,  234,  256,  259,  263,  329,  393393, 
475-  369,  575,  576,  602.  See  also  Anti- 
Semitism 

Persepolis.  260 

Persia,  258,  259,  260,  300,  301,  302,  465-475, 
555,  613.  614 

Persian  Jews  suffering  for  Christ,  466-7 

Peter  of  Blois,  Contra  perfidiam  Judocontm,  6 

Peter  of  Cluny,  124 

Petri.  C.  G.,  127,  i63  290 

Petrikau,  442 

Pfeifer  and  Jewish  controversy,  10 

Phelps,  Mrs.  R.,  514 

Philippeville,  308,  391 

Philippsohn  (Dr.),  of  Magdeburg,  292 

Philistines,  197 

Phillips,  Bishop  (W.E.  Africa),  505 

Phillips  Rev-  Sir  J.,  577 

Phillpotts,  lUshop  (Exeter),  205 

Physician  (Hon.),  39,  54,  506,  582 

Pick,  J.,  at  Strasburg,  439;  takes  charge  at 
Cracow,  445  ;  his  death,  445 

Pieritz,  G.  W.,  in  Jerusalem,  180  181  ;  at 
Bucharest,  229  ;  intercedes  on  behalf  of  per 
secuted  Jews  at  Damascus,  254 

Pieritz,  Rev.  J.  A.,  215,  217,  334 

Pike,  Rev.  S.,  499,  5°7 

Pilgrim  s  Progress  in  Hebrew,  233,  310 

Pinkham,  Bishop  (Calgary),  581 

Pinsker,  Dr.  Leo,  587 

Piri- Pasha,  school  opened  at,  295 

Pite,  A.  R.,4oi 

Pite,  Professor  A.  Beresford,  401,  540 

Pitt,  W.  M.,  M.P.,  63 

Platt,  Thomas  Pell,  145 

Plock,  44= 

Plumptre,  J.P.,  M.P.,  135,  270 

Plunket,  Lord  (Bishop  of  Meath  and  Arch- 
bishop  of  Dublin),  400,  501 

Poland,  mission  resolved  upon,  58  ;  number  & 
rapid  increase  of  Jews,  89  ;  their  evangeli 
zation  a  great  problem,  89  ;  the  Society's 
efforts,  89,  90  ;  early  history  of  Poland,  90  ; 
massacre  and  deportation,  91  ;  a  Jew,  a  monk 
and  a  dog— "All  are  equal."  91,  92;  Jews 
expelled  from  Russia,  92 ;  Pale  of  Jewish 
Settlement,  93  ;  "No  Jews  or  dogs  admitted 
here,  93  ;  jargon  of  Polish  Jews,  93  ;  num 
ber  of  Jews,  94  ;  movement  of  enquiry,  157  ; 
revolution  of  1830,  162  ;  work  interrupted  and 
restored,  162-3  !  baptism  of  a  rabbi,  221  ;  his 
confession,  222  ;  McCaul's  report  of  the  work, 
223 ;  a  wide-spread  spirit  of  enquiry,  223  ; 
second  revolution  interrupts  work,  224  ;  mis 
sion  school  established  at  Posen,  225  ; 
ermination  of  work  in,  284  ;  scene  on  depar 
ture  of  missionaries  from  Warsaw,  285  ; 
eftort>  to  resume  work,  286,  288 ;  work  re 
opened  441-444,  541,  600 


Politeyan,  Rev.  J..  583 

Pollock,  Lady  Montagu,  332 

Polygamy  among  Jews  of  Yemen,  i36 

Pomerania,  Sec  Baltic  Provinces 

Pomeroy,  Rev.  W.  W  ,  499 

Ponsonby,  Bishop  (Derry),  205 

Poper,  Rev.  Dr.,  216,  227,  288,  350 

Popes  (The)  and  the  Jews,  359 

"  Popular  Meeting"  instituted,  575 

Porter,  Miss  Rebecca,  her  death,  407 

Porteus  (Bishop  of  London)  and  Missions  to 

Jews,  ii 

Portugal,  Jews  in,  138 

Posen,  97,  129,  130,  165,  224,  225,  286,  443,  444 
Prague,  355 

Pratt,  Rev.  Josiah,  48,  61 
Prayer  Book  Jor  Jewesses,  543 
Prayer   Book   in   Hebrew,    100,   152,  179,  263  ; 

in  JudaKO-Spanish,  252 
Prayer  for  the  Society  and  its  work,  496 
Prayer  meeting,  a  new  century,  "all  day,"  573 
Prayer,    The  Monthly  Cycle  of,  496,  589 
"  Pre-Miilennarian  Advent,"  the,  211 
"  Presentist"  views,  211 
Preston,  Mr.,  38 
Price,  Bishop  (Fuk-kien),  582 
Priestly,  G.  G.,  330,  535,  538,  595 
Problems  to  be  solved,  629 
Prophecy,  35,  156,  211 
Prophetical  views,  35,  71,  211 
Provinces,   work  in  the,   39,  45,  61,  217,  282, 

283,    344,  .423,    427,    535-538,    593-595-      See 

also  Auxiliaries 

Prussia  (East  and  West).     Sec  Baltic  Provinces 
Prussian-Poland.     See  Poland 
Psalms  and  Hymns,  Selection  of,  57 
Publications,  34,  40,  44,  56,  57,   70,    71,    145, 

318,  338,  339-  520,  527,  529,  589 
Pym,  Bishop  (Bombay),  505 
Pym,  Rev.  W.W.,  154,  155,  212,  270,  275 
Pyne,  Colonel  J.,  506,  508 

QUARTERLY  NOTES,  589 

Cjuartley,  Rev.  C.  J.,  213 

Queen  Victoria,  death  of,  574 

"  Queen's  Jubilee  Fund,"  399,  458 

Querub,    J.    S.,  at   Constantinople,   448,  547  ; 

transferred  to  Jerxisalem,  604 
Quirk,  Bishop  (Sheffield),  581 

RABANUS       MAURUS,      Archbishop      of 

Mainz,   6 
Rabat,  309,  393 
Rabban,  Joseph,  112 
Rabbi  Abraham  Ibn  Ezra,  his  treatise  Yesod 

Mora,  21 

Rabbi  Moses,  of  Huesca.     See  Pedro  Alfonso. 
Rabbis,  famous  Spanish,  139 
Rabinovitz,    T.,   514;  sketch  of  his  life,  542; 

626 

Radcliffe,  Dr.  Percy,  607 
Radstock,  Lord,  329 
Radzivil,  Prince,   130 
Rahamim,  Dr.,  466,  468 
Raikes,  Rev.  Chancellor,  212 
Ramsay,  Rev.  A.,  269 
Randall,  Rev.  J.  M.,  327,  512 
Randolph,  Rev.  Dr.,  43,  45,  48  52 
Ran  son,  Misses,  503 
Rappoport.    Rev.    N. ,    325;   at   Cracow,   353, 

444  ;  at  Warsaw,  441 
Rashi,  135 
Ratibor,  226 
Reboul,  D.,  563 
Recke,  Count  Yon  der,   Institution  at  Dussel- 

thal,  127 
Records  of  Israel's  State  and  Prospects,  227 


INDEX 


667 


Reeve,  Bishop  (Mackenzie  River),  581 

Reeve,  Rev.  J.  W.,  270 

Reichardt,  Rev.  H.  C.,  216;  at  Jerusalem, 
296,  325  :  Ancona,  362  ;  at  Cairo,  387  ;  ap 
pointed  resident  missionary  at  Alexandria, 
388  ;  at  Damascus,  459  :  at  Tunis,  486  ;  his 
retirement.  486 

Reichardt,  Rev.  J.  C. ,  76;  superintendent  of 
the  Operative  Jewish  Converts'  Institution, 
77,  158;  in  Holland,  86;  on  the  staff  of 
the  Polish  Mission,  97-98  ;  co-translator  of 
Hebrew  New  Testament,  152;  his  systematic 
missionary  efforts  amongst  London  Jews, 
158;  visits  to  the  Provinces,  161  ;  270,  281  ; 
parallel  Dutch  and  Hebrew  Old  Testament, 
284  ;  at  Jerusalem,  297  ;  427,  535 

Reinach,  J.,  626 

Reineck  and  the  conversion  of  the  Jews,  10 

Relief  Fund  for  Russian  Jews,  575 

Relief,  Problem  of  Temporal,  218,  631 

Restoration  and  conversion  of  Israel,  distinc 
tion  between,  35 

Results  of  Jewish  Missions,  623 

Reuchlin,  John,  method  for  converting  the 
Israelites,  8 

Reuter,  Baron,  626 

Reynolds,  Mrs.,  missionary  to  Jewesses,  343, 
426 

Reynolds,  Rev.  J.  J.,  147,  213,  214,  332,  333 

Reynolds,  Rev.  Preb.  J.  W.,  327,  427,  509 

Rheims,  432 

Rhine  Provinces,  the,  123,  124,  126,  227,  349,  438 

Rhodes,  Jews  in,  174 

Ricardos,  The,  626 

Richardson,  Archd.  (Southwark),  193,  324,  328, 
329,  498,  303,  507,  522,  584. 

Richardson,  Bishop  (Fredericton),  582 

Richardson,  Miss  K.  E.,  498 

Richmond,  Rev.  Legh,  38,  39,  48,  59,  60,  65, 
66,  69,  70.  79 

Ricketts,  Miss,  594 

Ridgeway,  Bishop  (Chichester),  582 

Ridgeway,  Bishop  (Kensington),  581 

Ridley,  Bishop,  581 

Ridsdale,  Rev.  S.,  114 

Riley,  Miss  E.  M.,  607 

Roberts,  Bishop  Cramer  (Manchester),  505 

Roberts,  C.,  401 

Roberts,  Rev.  Dr.  H.  S.,  423 

Roberts,  T.,  506 

Robertson,  Bishop  (Exeter),  581 

Robertson,  Miss,  553,  593 

Robinson,  Rev.  Canon  A.  J.,  401,  538,  583,  584 

Robinson,  Colonel  W.,  506,  585 

Robinson,  General  C.  G.,  506 

Robinson,  Mrs.  Disney,  596 

Robinson,  Rev.  T. ,  37 

Robinson's  translation  of  the  New  Testament,  55 

Rodd,  Admiral,  327,  507 

Rodd,  Sir  Rennell,  mission  to  King  Menilek, 

Roden,  Earl  of  (fourth),  68  [564 

Roden,  Earl  (fifth),  400,  510 

Rodger,  Dr.,  536 

Roesset,  Miss,  594 

Romann,  A.  N.,  287,  347 

Rome,  353,  359,  604 

Rose,  Sir  George,  52,  70,  76,  70,  125,  145,  154, 
157,  204,  212,  275  ;  his  interest  in  the  cause, 

275-6 

Rosedale,  Rev.  Dr.  W.  L.,  328,  585 
Rosedale,  Rev.  H.  G.,  427 
Rosenfeldt,  J.  F.,  99,  100,  163 
Rosenfeldt,  .S.  P.,  281 
Rosenimiller,  Professor  (of  Berlin),  72 
Rosenstrauch,  M. ,  in  the  Rhine  District,  439  ; 

work  at  Lemberg,  445,  542  ;  his  death,  542  ; 

his      Prayer      Book    j'or     Jewesses      and 

Catidiisni  for  Jews,  543 


Rosentha!,  H.  and  Mrs.,  325  ;  visit  Abyssinia, 
371  :  their  imprisonment,  373  ;  release  and 
return  home,  374 ;  Rosenthat's  retirement, 
374 

Rosenthal,  B.  S.,  534,  593,  597 

Rosenthal,  Rev.  M.,  325;  sent  to  Damascus, 
382  ;  retires  through  ill-health,  382  ;  speaker 
at  Church  Congress,  399 

Rosenthal,  Rev.  \V.  L.     See  Rosedale 

Rosenthal,  T.  M.,  534,  593 

Rosetta,  262 

Rothschild,  Lord,  575 

Rotterdam,  166,  431,  540,  598 

Rotterdam  Mission  Hall,  585 

Rouen,  432 

Roumania,  228  ;  Memorial  to  Foreign  Minister, 
329  ;  358.  447,  602.  See  also  Bucharest 

Roumelia,  Jews  in  Eastern,  171 

Rowlandson,  General,  324,  327,  329 

Rowling,  Dr.  S.  T.,  594 

Royston,  Bishop  (Mauritius),  400,  593 

Rubinstein,  A.  G. ,  626 

Ruddock,  Miss,  536 

Ruell,  David,  59,  60,  61,  68 

Rules  of  the  Society,  38,  53,  204,  218,  415 

Rumboll,  Dr.,  536 

Rumfitt,  Rev.  Dr.  C.,  518 

Russell,  Colonel  C.,  582 

Russia,  89-94 ;  the  Russian-Poland  Mission, 
95-100 ;  circulation  of  the  Scriptures,  228  ; 
re-opening  of  the  mission,  397 ;  deplorable 
state  of  the  Jews,  398  ;  Rabmovitz  in  South 
Russia,  542  ;  great  protest  meeting  against 
persecutions,  575 ;  estimated  number  of 
Jews  murdered  and  injured,  576 ;  Jewish 
Territorial  Organization  founded,  588  ;  diffi 
culty  of  reaching  Jews  in  Russia,  633-634. 
Seg  also  Poland 

Ryan,  Bishop  (Mauritius),  268,  328 

Ryder,  Dean  (afterward  Bishop  of  Gloucester, 
Lichfield  and  Coventry),  37,  43,  45,  51,  52, 

7",  79,  154 

Ryder,  Hon.  Mrs.,  67 

Ryle,  Bishop  (Liverpool),  270,  328,  329,  400,  514 
Ryle,  Bishop  (Winchester),  581 


SACHARA,  303 

Safed,  119,  121,  173,  178,  248,  249,  298,  379, 
399.  455-459.  5°i,  5.S3,  554,  610,  611 

Saffee,  309,  393 

Safon,  303 

Sahara  Desert,  391,  570 

Sahyun,  Dr.,  at  Safed,  457;  his  forced  retire 
ment,  459 

St.  Bernard  of  Clairvaux,  6  ;  encyclical  letter 
of,  20  ;  his  protest,  124 

Sf.  PauCs  Reasons,  527 

Sakalt,  482,  565 

Safes,  Mrs.,  533 

Sallee,  309,  393 

Salonica  (Thessalonica),  172.  173,  230,  261,  364 

Samaria,  school  in,  451 

Samos,  Jews  in,  174 

Sampson  Gideon,  conversion  of,  28 

Samson,  L.  P.,  428,  535,  536 

Samuel,  J.,  114 

Sanaa,  303-4 

Sanbatoo,  Mr.,  563 

Sander,  C.  S.,  229 

Sanders,  Rev.  Isaac,  48 

Sanders,  Rev.  E.  A.  B. ,  507 

Sanderson,  Mr.,  594 

Sandford,  Bishop  (Gibraltar),  326 

Sandford,  R.,  277,  297 

Sanjaar  (Shinar),  108 

Saphir,  Dr.  Adolph,  514,  626 

Sargent,  Rev.  J.  J.,  48,  66,  73 


668  INDEX 

Sargon,  Abraham,  114 
Sargon,  J.,  114 
Sargon,  Michael,  113,  114 
Saul,  Aaron,  160,  221 

Saumarez,  Admiral  Sir  James,  52,  60.  67,  70 

Saunders.  Rev.  I..  147  "ions 

Savory   Sir  J     -01  Sermons,  Annual.     See  Annual  Sermons 

Saxony.  12-1,  2*87  Sermons,  courses  of  special,  527 

Scarsdale   Rev.  Lord.  581  Sermons,  Seven,  on  the  Jewish  Question,  527 

Scheresch'ewsky,  Bishop,  588,  626  Seymour,  Lord  Robert,  37 

Schick,  Dr.  C.  von,  297,  450,  607-8  Sfax,  567 

SchirT,  J.,  626  Shadan,  N.,  456,  457 

Schleicher,  Rev.  B.  A..  427  Shaftesbury,    Earl    of,    becomes     vice- Matron, 

Schleicher,' Rev!  J.T.,  325,  352  145;    speaker  at  Annual  Meeting,_  154  ;    his 

Schlocho'.v,  Rev.  "E.   M.,  216;  at  Colmar,  289,  words  on  the  erection  of  a  church  in  Jerusa- 

325;   speaker  at  Anniversary  Meeting,  329;  lem,  157  ;  moves  resolution  respecting  matters 

at  Miilhausen,  340  ;    his  visits  to  Pans,  357  ;  of  ecclesiastical  order   and   discipline,    204; 

in  the  Rhine  district,  439  ;  his  death,  439  the    Jerusalem    Bishopric    Bill,     206  ;     his 

Schlottmann,  435  reference  to   Mr.   Gladstone,  209 ;    becomes 

Schneider,  Miss,  533  President,      210;      Trustee,    213;     presents 

Scholefield,  Rev.  Prof.  J.,  154  petition  to  Lord  Aberdeen,  236;   chairman 

Schools  of  learning  for  lews,  21  at  Annual  Meetings,  212,  271,  328  ;  memorial 

Schools    established,    "in     London,     33,     39;  on  behalf  of    Roumanian   Jews,    329  ;     his 

Palestine  Place,  41,  59 ;  removed  to  Streathnm  death,  401  ;    his  interest  in  the  Society,  402 

Common,  533,  at  Posen,   131  ;  Danzig,  131  ;  Shara,  567 

Poland,  225  ;   Berlin,  226  ;  Jerusalem,   243  ;  Shaw,  Miss  A.  M.,  550,  610 

in  the  Holy  Land,  451  Shaw,  B. ,  39,  41 

Schor,  Rev.  J.,  426,  427  Shaw,  Rev.  Robert,  146 

Schor,  Rev.  S.,  in  London,  426;    Jerusalem,  Sheepshanks,  Bishop  (Norwich ),  581 

450  ;  initiator  of  the  "  Palestine  Exhibition  '  Shepherd,    Rev.    E.    H.,   at   Bucharest,   447; 

movement,  500,  504  ;  appointed  Association  Tunis,  486  ;  Mogador,  491 

Secretary,   518;  speaks  on  Jewish  missions  Sheppard,  F.  S.  W.,  213 

at  Church  Congress,   577  ;    preaches  Annual  Sheppard,  J.  G.,  269,  400 

Sermon,      578;      appointed      manager      of  Sherman,  Rev.  C.  P.,  on  the  staff  of  the  London 

Palestine   Exhibitions,    580  ;     at   Liverpool,  mission,  426  ;   speaker  at  Annual  Meeting, 

593,  594  502 ;    at   Damascus,    459,    460 ;    returns   to 

Schottgen  (Work  of)  on  the  Messiah,  10  England,  460  ;  at  Newcastle,  537 

Schultz,  Stephen,  n,  435  Shinar.     Sec  Sanjaar 

Schulze,  Rev.  Dr.,  in  Berlin.  346  Shipton,  W.  E.,  401  ;  his  death,  405 

Schwab,  M.,  626  Shiraz,  258,  260,  472 

Schwartz,  Rev.  C.,  at  Constantinople,  174  Shoa,  564 

Schwartzenberg,  Rabbi  Abraham  Jacob,  221,  Shone,  Bishop  (Kilmore),  505 

Short,  Bishop  (Sodor  and  Man  and  St.  Asaph), 

Scialitti,  Moses,  his  conversion  of,  27  205 

Scotch  mission  at  Haskeuy,  546  Shrievalty  for  London,  office  of,  thrown  open 

Scotch  missions  to  Jews,  214  to  Jews,  29 

Scotland,  45,  61,  427  Siedlce,  576 

Scott,  Bishop  (North  China).  5Si  Sidi-Bel-Abes,  300 

Scott,  Rev.  J.,  269.  327  Sidon,  119,  381 

Scott,  Rev.  J.  H.,  506,  534  Sierra  Leone,  579 

Scott,  Rev.  W.  H.,  592,  597  Silberbusch,  H.  447,  533 

Scott,    Rev.   T.,   corresponding  member,   37;  Silberstein,  school  of  Mrs.,  348 

preaches  sermons,  39,  43  ;   sketch  of  his  life,  Silesia,  128,  168,  226,  288 

44!  supports  Society  in  critical  times,   79;  Simeon,  Rev.  Charles. ,  corresponding  member, 

opposition    to    the    "Pre-Millennarian    Ad-  '    37;     preaches     sermons,     39;     speaker    at 

vent     idea,  211  Anniversary  Meeting,  45,  70,  154;  and  with- 

^cnptures,  circulation  of.     Sec  Literature  drawal  of  Dissenters,  47  ;  and  Lewis  Way, 

>criptures,    translations     of    the:       Van    der  47  ;  attends  committee  meetings,  48  ;  Trustee, 

Hooghts  Hebrew  Bible,  40,  71,  72  ;  Judaeo-  s2  :    Country     Director,     54;     preacher     of 

rush    Bible,   252 ;     Judrco-Persic   Bible,  Annual   Sermon,  43,    59,  60 ;    tour  in   East 

o    '  A'I'    -   an(^   ^t-   ^aunew  in   Amharic,  Anglia,  61  ;    arousing   interest   in   England, 

1   j        T,    restament  '"   Hebrew,  71,  72  ;  in  Scotland   and    Ireland,   65  ;     establishes    an 

,    oi          or  Yiddish'  I0°.  J5i  ;  in  Dutch  Association  in  the  University  of  Cambridge, 

ebrew,    284  ;     New     Testament     in  66 ;    visits  Paris,  67  ;    appointed  Hon.    Life 

Hebrew,  5,  51,  55)  72,  152,  267,  339;  in  the  Governor,  68  ;  Lectures  to  Jews,  73  ;  a  founder 

••-'Mi  jargon,  96  Synac  New  Testament  of  the  Operative  Jewish  "Converts'  Institu 
tion,  76';  "a  mainstay  of  the  cause  in  its 
early  years,"  77-79  ;  his  opinion  of  com 
mittees,  80  ;  at  Amsterdam,  83  ;  Wolffs  tutor, 

<<       if'p    V' f     -527i  I02  '   I45>  :46  ;   his  death,  147  ;  sketch  of  his 

ran,  Key.  J.,  in  the  Provinces^?,  428,  594,  work,  147-150  ;    his  influence  on  the  Society, 

stantmople,  448  ;  Jerusalem,  450 ;  159;    opposition  to    the   "Pre-Millennarian 

cus ,461,   462,    559;     persecution    of  Advent,"  idea,  211  ;   a  story  of  Simeon  and 

mg  Jews,  559  ;  educational  work,  5,9,  the  Rev.  E.  Bickersteth,  273  ;   his  influence 

o  ,  speaker  at  Annual  Meeting,  502  ;   the  on  the  Rev.  W.  Ayerst,  406 

estion  of  baptism  of  converts,  579  Simon,  Jules,  135,  626 

Sail,  Mrs.,  work  among  Jewesses  at  Damas-  Simon,  E.  H.,  83 

cus,  560  ;  returns  to  England,  612  Simon,  O.,  626 


Jewish  jargon,  96  ;    Synac 
in    Hebrew  characters,    152 
Seaton,  Rev.  W.,  214,  260   -">7 
Seaton,  W.  A.,  SIg,  587 


INDEX  669 

Simonds,  J. ,  38  Stamford  and  Warrington,  Earl  of,  37 

Simpson,  Dr.,  297  Stanley,  Bishop  (Norwich),  268 

Sinclair,    Archdeacon    (London),    speaker    at  Stanton,  Bishop  (North  Queensland),  400 

Annual  Meeting,  502  ;   member  of  Convoca-  Statutum  de  Judaisino,  25 

tion  Committee  on   "  Missions  to  Israelites,"  Stead,  Rev.  E.  D. ,  327 

577  ;  preacher  of  Annual  Sermon,  578  ;   his  Steinkopff,  Dr.,  312 

testimony  to  hospital  and  educational  work  Stern,  Rev.  Dr.   H.   A.,   in  Arabia,   1-82,  216  ; 

in  Jerusalem,  607  ordained  at  Jerusalem,  257  ;  at  Bagdad,  257  ; 

Singer,  Bishop  (Meath),  268,  270  eagerness  of  Jews  for  books,  257  ;    excom- 

Sir.ger,  Dr.  I.,  626  munication,  258;    missionary  journey,  258; 

Sinigaglia,  293  return    to    Bagdad,    259 ;    opposition,    259 ; 

Sinker,  Dr.  R.,  520  extensive  circulation  of  Scriptures  in  Chaldaja 

Sinna,  5j6  and  Persia,  259  ;  Mosul  and  Kurdistan  visited, 

Sinyanki,  Rev.  J.  E.,  247,  296  260  ;    Wanderings  in  tlie  East   published, 

Sirr,  Dr.,  269  268;  speaker  at  Annual  Meeting,  270,  271, 

Sites  and  Scenes  (Gidney),  520  272,  329;    at  Bagdad  again,  single  handed 

Skinner,  Col.  E.  S.,  582  and     undeterred   bv  obstacles,    300;    trans- 

Skolkowski,  J..  226.  262,  325,  351,  407  ferred   to   Constantinople,    301  ;   missionary 

Smith,  Archbishop  S.  (Sydney),  400  tour     in    Persia,    301,    302  ;   distribution   of 

Smith,    Bishop   Taylor  (Chaplain-General    to  literature,     302;     his     wonderful     journey 

the  Forces),  505  through  Arabia,  303  ;  324,  325  ;  work  at 
Smith,  Bishop  (Knaresborough),  581  home,  342;  leaves  for  Abyssinia,  363; 
Smith,  Bishop  (Victoria,  Hong  Kong),  269,  328  Abyssinia,  366 ;  King  Theodore  grants  per- 
Smith,  Dean  (St.  David's),  578  mission  to  work  among  the  Falashas,  370  ; 
Smith,  H.,  269,  327  welcome  in  the  villages,  370;  reports  on  his 
Smith,  Miss  A.  L.,  619  work,  371,  372  ;  imprisonment,  373  ;  release 
Smith,  Rev.  F.,324  ;  appointed  Secretary,  337  ;  andreturn  home,  374  ;  speaks  at  Church  Cong- 
visits  St.  Petersburg  with  petition,  441  ;  visits  less,  399  ;  joins  the  Committee,  401  ;  work  in 

Jerusalem  and  reports  on  mission  work,  453  ;  London,  423  ;  received  degree  of  D.D.,  424  ; 

503  ;  visits  Canada,  619  his   death,   424  ;   sketch    of  his    missionary 

Smith,  Rev.  R.,  100,  129,  163,  721,  277  labours,  424,  425  ;  "Stern  Memorial  Fund," 

Smith-Bosanquet,  H.  J.,  327  raised,  425  ;  result  of  his  labours  at  Ramadan, 

Smyrna,  119,  174-177,   252,  299,  300,   382,   383,  467,  469  ;  614,  626 

463,  561  Stern,  Mrs.,  553 

Smyth,  Miss,  534  Stern,  P.  H.,  379 

Snell,  J.,  401  Sternchuss,  Rev.  P.  H.,  his  baptism,  181  ;   at 

Sneyd-Torney,  Dr. ,  597  Jerusalem,  248,   249;    at   Bagdad,   259;    at 

Society  for  Literary  and  Scientific  Investigation  Bristol,  283  ;  takes  charge  of  Smyrna  mission, 

of  subjects  connected  with  the   Holy  Land,  300;  his  resignation,  300 

296  Stettin,  130,  290 

Society  for  Promoting  Christian   Knowledge,  Stevens,  Bishop  (Barking),  581 

publishes  Miillers  ;'The  Light  at  Eventide,"  Stevens,  Mr.,  41 

10,  ii  ;  efforts  to  reach  the  Jews,  n,  12  ;  113  ;  Stevenson,  Dr.,  115 

Rev.     A.    Lukyn    Williams'    "  Missions   to  Stewart,  Rev.  D. ,  328 

Jews,"  520 ;  grant  towards  medical  mission  Stewart,   Rev.  J.   Haldane,  joins  Committee, 

at  Damascus,  560  48  ;  speaker  at  Annual  Meeting,  60,  70,  212, 

Societies  working  amongst  the  Jews,  number  270;  his  support  of  the  Society,  79;  preacher 

of,  323.     See  also  214,  413,  414  of  Anniversary  Sermon,  154,  269  ;  Hon.  Life 

Solbe,  Rev.  G.,  252,  253,  254,  330  Governor,  275  ;  his  death,  275  ;  508 

Solicitors,  326,  327,  582  Stewart,  Sir  M.  J.  McTaggart,  501 

Solomon,  Rev.  B.  N.,  83 ;  letter  of  protection  in  Stirling,  Bishop  (Falkland  Islands),  326 

Russia,  95  ;    commissioned  to  continue  his  Stockbrokers,  Honorary,  506 

work,  96  Stockfeld,   Rev.   J.,  76;   at    Amsterdam,  83; 

Solomon,  Rev.  J.  P.  M.,  361  at  Horstgen,  127  ;  visits  Brussels,   166  ;    his 

Solomon  de  Vidas,  a  converted  Jew  ;  imprison-  work  at  Kreuznach,  Cologne  and  in  the  Rhine 

ment  and  torture  of,  176,  177  district,  88,  227,  228  ;  his  death,  335 

Sotheby,  Major,  145,  326  Stockholm,  291,  292 

Soudan,  War  of,  1883-4,  ar>d  its  effect  on  Abys-  Stockstiel,  Victor,  286 

sinia,  479  Stoddart,  Mr.,  199,  200 

Souk-Aras,  567  Stogdon,  Rev.  A.  H.,  213,  2:4 

Sourejeon,  Mr.,  464  Stone,  Rev.  S.  T.,  514 

Spain,  Jews  in,  6,  7,  138;  driven  out,  172  Stopford,  Bishop  (Meath),  205 

Spalenice,  M.,  594  Stora,  308 

Speechly,  Bishop  (Travancore),  400  Stowell,  Rev.  Canon  H.,  154,  212,  270,  328 

Spener,  his  "Collegia  Pietatis,"  10  Strachan,  J.  M.,  213,  269,  270,  312,  326,  403 

Spiegel,  R.  S.,  in  Whitechapel,  534  ;  at  Leeds,  Strack,    Dr.    Hermann,    establishes  an    "  In- 

536,  594  ;  Hull,  595  ;  Spitalfields,  595  stitutum  Judaicum"  at  Berlin,  454,  435 

Spinoza,  Baruch,  82  Strasburg,    124,   126,   136,   168,   289,  349,  350, 

Spires,  124  439 

Spiro.  F.  427,  533,  536,  568,  569  Straton,  Bishop  (Sodor  ar.d  Man),  501,  505 

Spurling,  John,  145,  400,  405  Stredder,  Rev.  E.  W. ,  583 

Squire,  Rev.  L.  H.,  580  Stuart,  Bishop  (Waiapu),  505,  614 

Stack,  Bishop  (Clogher),  505  Stuart,  Miss,  558,  614 

Stahl,  Dr.  F.,  170,  626  Stuart,  Rev.  Canon  E.  A.,  501 

Stainforth,  Richard,  54  Stuttgart,  126,  136.     See  also  Rhine  Provinces 

Stamboul,  448  Suasso,  Baron,  82 

Stamer,   Sir  L.  (Bishop  of  Shrewsbury),   505,  Suffrin,  Rev.  A.  E.,  426 

577  Sullivan,  Bishop  (Algoma),  400 


670 


INDEX 


Sullivan,  Sir  A.,  626 

Sultan  Katagary,  60 

Sultanabacl,  471,  556 

Sumner,  Bishop  C.  R.  (Winchester),  205,  212 

Sumner,  Bishop  J.  B.  (Chester),  205,  212  ;  as 

Archbishop  of  Canterbury  becomes  Patron, 

205 

Sunem,  Dr.  Cassel's  weekly  paper,  433 
Sunlight,     1.,   534;     in    the  Provinces,     531, 
t  536>  594  I  transferred  to  Lemberg,  594,  601  ; 

resignation,  6c2 
Susa,  486,  567,  568 
Sutton,  M.  H.,  401 
Suwalki,  223,  442 

Svensson,  Rev.  A.,  reports  massacre  of  Abys 
sinian  Christians,  480 ;  his  services  at  Mon- 

kullo,  482 

Sweatman,  Bishop  (Toronto),  400 
Sweden  and  Norway,  137,  291 
Swedish  Mission,  aid  to  Hebron  dispensary,  552 
Switzerland,  136,  169.     See  also  Basle 
Symmons,   Rev.    H.,    Chaplain   to    Palestine 

Place,  and  Principal  of  Hebrew  Missionary 

Training  College,  426 
Synagogues  :  in  Stepney  (1657),  27  ;  in  Heneage 

Lane  (1676),  28  ;   in  Bevis  Marks  (1699),  2^  ! 

in  Duke's  Place(i722),  and  Fenchurch  Street 

(1726),  28;  number  in  London,  30 
Synod  of  Canterbury  and  Jews,  5 
Syria,  254,  381,  459,  460.     See  also   Aleppo, 

Artouf,      Antioch,      Beyrout,      Damascus, 

Jerusalem 
Syrian  Christians,  no,  113 

TAIT,  Archbishop,  Patron,  205  ;  elected  Vice- 
Patron,  268  ;  speaker  at  Annual  Meeting, 

270,  328  :  313  ;  interest  in  the  Society,  401 
Tangier,  262,  263,  267,  309,  393 
Tanner,  Rev.  J.  G..  499 
Tartakover,  Rev.   E.  M.,  at  Konigsberg,  228, 

2oc,  350,  351  ;  ordination  at  Jerusalem,  235  ; 

at  Beyrout,  255  ;  his  death,  515 
Tatavola,  school  opened  at,  295 
Tattershall,  Dr.  Thomas,  154 
Tauchnitz,  128 
Taunus,  the,  350 
Taylor,  Rev.  A.,  213 
Taylor,  Archdeacon  (Liverpool),  502 
Teale,  Dr.,  536 
Tebessa,  567 

Tehran,  260,  474,  555-557,  613 
Temassm,  391 
Temple,  Aichbishop,  Patron,  205,  400;  speaks 

of  the  success  of  the  Society's  work,  411  ; 

his  great  interest  in  the  Society's  work,  583  ; 

dedicates  Memorial  Pulpit,  wi 

Tl  C"          T»  J7O 

emple,  Sir  R.,  501 

Ten  Tribes,  remnants  of  the,  196,  197,  198 

Tetuan,  263 

Thelwall,  Rev.  A.  S.,  appointed  missionary  at 
Amsterdam,  83  ;  his  retirement,  88  ;  speaker 
at  Annual  Meeting,  155  ;  on  the  Committee, 
269;  his  death,  331  ;  tutor  to  missionary 
students,  344  ;  536 

Theodore.  King.     See  Abyssinia  Mission 

Thessalonica.     See  Salonica 

Thessaly,  231 

Thirlwall,  Bishop  (St.  Davids),  205 

Thistlethwaite,  Rev.  W.,  69 

Tholuck,  Professor,  speaker  at  Annual  Meeting, 
70,  155  :  his  opinion  on  the  Hebrew  New 
Testament,  72  ;  his  work  in  Berlin,  125,  130  ; 
missionary  progress  among  Continental  Jews,' 
170 

Thomas,  alleged  murder  of  Father,  254 

Thomas,  Bishop  (Goulburn),  326 

Thomas,  Rev.  A.,  214 


Thomas,  Rev.  C.  E.,  =02,  61=; 

Thomas,  Rev.  Dr.  W.  H.  Griffith,  580 

Thomason,  Rev.  T. ,  69 

Thompson,  Mrs.  Bowen,  381 

Thompson,  Rev.  E.,  269 

Thompson,  Rev.  H.  E.,  589 

Thomson,  Archbishop  (York),  325,  313 

Thorn.     See  Baltic  Provinces 

Thornton,  Bishop  (Manchester),  581 

Thornton,  H.,  45 

Thorold,  Bishop  (Winchester),  329,  400 

Tibbits,  Miss  E.,  548 

Tiberias,  121,  178,  248,  379 

Tigre,  483,  564 

Tipper,  Rev.  J.  G.,  427 

Titterton,  Rev.  C.  H.,  appointed  Association 
Secretary,  518  ;  at  Warsaw,  541  ;  head  of  the 
London  Mission,  591,  600 

Tlemcen,  307,  308 

Todd,  R.  B.,  M.D.,  213 

Tomlinson,  Bishop  (Gibraltar),  268 

Tollemache,  W.  N.,  327,  405 

Tomaszow,  442 

Tonson,  Bishop  (Killaloe),  205 

Tottenham,  Lord  (Bishop  of  Killaloe],  ^7 

Tottenham.  Rev.   E.,  270 

Touch,  Colonel,  401 
Toulon,  136 

Toulouse,  136 

Touzel,  Major-General,  213 
Townsend,  Rev.  Dr.,  577 
Tract  Society,  General,  83 
Translations.    See  Scriptures  and  Prayer  Book 
Trebitsch,  Rev.  I.  T.,  619 
Treeby,  Major  H.  P.,  582,  507 
Trefusis,  Bishop  (Creditor)),  502,  505 
Treitel,  Moses.     See  Moritz,  J.  C. 
Tremlett,  J.  D. ,  401 

Tremellius,  Emanuel,  his  literary  works,  9 
Trench,  Archbishop  Power  (Tuam),  66,  67 
Trench,  Archbishop  (Dublin),  326 
Treschow,  Rev.  Peter,  59,  127 
Treves,  124 
Trieste,  293 

Tripoli,  189,  190,  381,  567 

Tristram,   Canon,  declines  bishopric  of  Jerusa 
lem,  451  ;  speaker  at  Annual  Meeting,  502 
Trotter,  Canon,  507,  568 
Trotter,  Captain,  213 
Trotter,  J.,  204 
Trotter,  R.,  270 
Trouville,  432 

Trower,  Bishop  (Gibraltar),  326 
Trustees  and  treasurers,  38,   52,  68,  145,  213, 

269,  326,  400,  506,  582,  583 
Tschanker,  615 
Tschelga,  565 
Tscherkaw,  615 
Tschoudy,  Rev.  M.,  118 
Tubingen,  136 

Tucker,  Bishop  (E.  E.  Africa),  505 
Tucker,  Miss,  546.  604 
Tucker,  Rev.  J.  K.,  269 
Tugurt,  391 
Tuisirkan,   556 
Tunis,    189,   190,   267,   306,   389,   390,   485,  486, 

4^7,  567.  616,  617 
Turckheim,  Rev.  E.  J.,  502,  58^ 

T!  J       >      ^  J      -I       J 

urm,  604 

Turkestan,  196,  197,  259 
Turkey  in  Asia,  174.     See  also  Smyrna 
Turkey  in   Europe,   171,  229.      See  also  Con 
stantinople 

Turner,  Bishop  (Islington),  505 
Turton,  Bishop  (Ely),  213 
Tymmim,  A.,  247,  249 
Tyng,  Dr.  S.,  212,  270,  328 
Tyre,  121 


INDEX 


671 


UHR,  303 

Ulbricht  (Missionary  Student),  arrives  in  Eng 
land,  33 

United  States,  deputation  to,  323 

Universities,  efforts  to  awaken  interest  in 
missions  to  Jews  at  the,  574 

Unwins,  David,  M.D. ,  Hon.  Physician,  54 

Urbschat,  C. ,  216,  439,  599 

Utrecht,  431 

Utterton,  Bishop  (Guildford),  326 

Uzielli,  J.,  38 

Uzziellis,  The,  626 


VAN  DER  HOOGHT'S  HEBREW  BIBLE, 
40,  71 

Van  Emelen,  M.,  215 

Vansittart,  Rt.  Hon.  N.     See  Bexley,  Lord 

Vasilikof,  576 

Veitch,  Rev.  W.  D.,  237,  241,  247 

Venice,  293,  447 

Venn,  Rev.  Henry,  270,  271 

Vermont.  Bishop  of,  155,  157 

Verney,  Sir  H.,  Bt.,  213 

Vernon,  Lord,  52,  68 

Verona,  293,  362 

Vicars,  Miss  E.  G.,  619 

Vicars,  Rev.  M.,  109,  216;  ordained  at  Jeru 
salem,  257 ;  journeys  from  Damascus  to 
Bagdad,  257 ;  intercourse  with  Jews,  257,  258  ; 
second  journey  in  Persia,  258  ;  his  death,  300 

Vice-Patrons  and  Vice-Presidents,  36,  37,  52, 
68,  145,  203,  205,  213,  268,  269,  325,  326,  327, 
400,  401,  506,  581,  582.  See  also  Patrons  and 
Presidents 

Vidal,  Bishop  (Sierra  Leone),  269,  270 

Vienna,  353,  356,  445,  574,  600,  601 

Villiers,  The  Hon.  and  Rev.  H.  Montagu 
(afterward  Bishop  of  Carlisle  and  Durham), 
204,  212,  213,  268,  269,  270,  313,  314,  328,  508 

Visitor  of  Associations,  68,  214,  269 

Vizard,  W. ,  269,  326,  404 

Vogelsberg,  350 

Von  der  Recke's  Industrial  Institution,  87 

Von  Schmidt,  Rev.  F.,  351 


WADE,  Mrs.  W.  R.  (Miss  Thorpe),  539 

Wagenseil,  Tela  ignea  Satani,  9 

Waitman,  Dr..  594 

Wakefield,  J.  E.,  506 

Waldegrave,  Bishop,  opposition  to  the  "  Pre- 
Millennarian  Advent"  idea.  211 

Wallachia,  229 

Waller,  H.  S.,  536 

Walsh,  Bishop  (Dover),  505 

Walsh,  Bishop  Pakenham  (Ossory),  400 

Walsh,  Rev.  G.  N.,  534 

Walsh,  Dr.,  536 

Walter,  W.,  401,  506 

Walters,  W.  M.,  327,  400,  582 

Walton,  Miss  M.,  607 

Walton,  Rev.  O.  F.,  at  Jerusalem,  450 

"  Wanderers'  Home,  The,"  219,  279,  280,  423, 
592  ;  removed  to  Bristol,  538,  595 

Wanderings  in  the  East  (Stern),  268 

Warburton,  Bishop  (Limerick),  52 

Ware,  Martin,  401,  508 

Warren,  Rev.  W.,  341,  426 

Warsaw,  96,  129,  162,  163,  165,  221,  223,  285, 
441,  541,  591,  600,  634 

Warschawski,  P.,  428 

Waschitscheck,  J.,  88,   163,  165,  286,  335 

Watson,  G.  C,  M.D.,  427 

Way,  Rev.  Lewis,  Vice-President,  37  ;  41  ; 
speaker  at  Anniversary  Meeting,  45 ;  his 
munificence,  47,  54 ;  a  tour  of  inspection  on 
the  Continent,  58  ;  preacher  of  Annual  Ser 


mon,  59,  60;  speaker  at  Annual  Meeting,  60, 
70 ;  deputation  to  Bristol,  61  ;  efforts  to 
arouse  interest  throughout  England,  65  ;  the 
Seminary,  75,  and  gift  of  library,  76 ;  his 
support  in  critical  times,  79 ;  investigations 
on  the  continent  as  to  the  state  of  the  Jews, 
82,  83 ;  interview  with  Emperor  of  Russia, 
95  ;  report  as  to  Russian  Jews,  96  ;  the  Pales 
tine  Mission,  118;  health  fails,  118  ;  the 
Berlin  Mission,  125  ;  Princess  Radzivil,  130; 
his  death,  150  ;  his  work  for  the  Society,  150  ; 
three  fathers — McCaul,  Way  and  Simeon, 
'59  !  275  !  "  Lewis  Way"  Library,  530 

Way,  Sir  G.,  70 

Webb,  Miss  L.  A.  Brooke,  607 

Webb-Peploe,  Preb.,  preacher  of  Anniversary 
Sermons,  501,  578 ;  preacher  at  opening  of 
new  Schools,  532  ;  speaker  at  Annual  Meet- 
Webster,  Rev.  F.  S.,  578  [ing,  578 

Weiman,  A.,  591 

Weinberg,  L.  P.,  at  Jaffa,  455,  553 ;  at  Safed, 
458 

Weinberger,  Mrs.  (Miss  A.  Barry),  539 

Weinberger,  Rev.  A.  P.,  in  the  Provinces,  427, 
428,  536  ;  in  Ireland,  429,  538  ;  at  Hamburg, 
439  ;  in  Whitechapel,  534  ;  at  Constantinople, 

Weinecke   Miss,  550  [604 

Welland,  Bishop  (Down  and  Connor),  501,  505, 

Welldon.  Bishop,  505  [578 

Wells,  Miss  M.  L.,  607 

Wendt,  Rev.  G.,  76,  97,  98,  100,  131,  162,   163 

Werfel,  Miss,  538,  595 

Wermelskirch,  J.  G.,  76;  at  Warsaw,  97; 
Posen,  130  ;  opens  a  school,  130 ;  its  results, 
225  ;  withdraws  from  service  of  Society,  224 

Wertheim,  H.  J.,  427 

West,  Rev.  J.  C.  H.,  76:  at  Warsaw,  163; 
impressions  after  a  visit  to  Holland,  166 ; 
Hamburg  and  Poland,  168  ;  Crimean  war 
causes  him  to  leave  Poland — touching  fare 
well,  285  ;  at  Hamburg,  290  ;  his  retirement 
and  death,  352 

West,  W.  N. ,  326,  327,  506 ;  his  work  for  the 
Society,  508,  584 

West  German  Union/or  Israel,  foundation  of, 

Westcott,  Bi;hop  (Durham),  400  [228 

Weston,  F.,  582 

Weston,  Mr.,  30 

Weston,  Rev.  F.  G.,  499 

"Westminster  Auxiliary  Committee"  (Non 
conformist),  45 

Westminster,  Marquis  of,  145,  213 

Westminster,  Roman  Catholic  Archbishop  of, 
575 

Whately,  Archbishop  (Dublin),  205 

Whatham,  Miss  E.,  593 

Wheeler,  Dr.  P.  C.  d'Erf,  visits  to  Hebron, 
247  ;  head  of  medical  mission  at  Jerusalem, 
454>  455  !  visit  to  Damascus,  461  ;  speaker  at 
Annual  Meeting,  502,  503,  579 ;  his  inde 
fatigable  zeal  and  untiring  energy,  549,  550  ; 
at  Safed,  607 

Whidborne,  Rev.  G.  F.,  549 

Whitby,  Canon,  582 

White,  Dr.,  538 

White,  Rev.  C,  568 

Whitehead,  W.,  281 

Whitehead,  Bishop  (Madras),  581 

Whiting  John,  M.D.,  54 

Wigram,  Archdeacon,  270 

Wilberforce,  Bishop  (Oxford  and  Winchester), 
deputation  to  King  of  Prussia,  210  ;  preacher 
of  Annual  Sermon,  211,  212  ;  Vice-Patron, 
213 

Wilberforce,  William,  Vice-President,  37,  41  ; 
presides  at  Anniversary  Meeting,  45  ;  speaker 
at  Annual  Meeting,  fo,  70;  support  at  critical 
times,  79  ;  his  interest  in  the  Society,  147 


672  INDEX 

Wilcox   Rev    F     °6   4"  Smyrna,    Cephalonia    and    Corfu,  176  ;     in 

Wilkinson,     Bishop'  (Northern    and     Central  Arabia      182-187  ;     visits     Sarakhs,     Men-, 

Wilkinson,  Canon,  428                    [Europe),  505  Khiva,  Ba  kh    197  ; .Dooab-threatened  with 

Wilkinson   Rev  J     588  death — Cabul,  Bokhara — denounced  as  Rus- 

William  I.',  of  Germany,  434  sian  sPy>  *9*  '  .second  visit  to  Bokhara  and 

Williams,  Bishop  (Huron),  581  triumphant  arrival  in  the  city,  199  ;   Ameer  s 

Williams,  Bishop  (Waiapu),  326,  505  opinion,  of,  200  ;  speaker  at  Annual  Meeting, 

Williams,  Col.  R.,  502,  592  212  ;   his  death-particulars  of  his  later  life, 

Williams,  R.,  401,  405      '  333  ;    extract  from   The   Greville  Memoirs, 

Williams.  Rev.  A.  Lukyn,  editor  of  Jews  ami  334:626 

Christians,  520 ;  publishes  Missions  to  Jews,  Wolkenberg,  Rev.  M.,  325,  400;  m    London 

520 :  ^peaks  at  missionary  Conference,  522  ;  and  in  the  North  of  England,  423,  427-429  ; 

reads  paper  at   Islington  Clerical  Meeting,  535  ',  at  Bucharest,  447  ;   sermons  to  Jews  in 

527  ;  appointed  head  of  Home  Mission,  529  ;  Manchester  Cathedral,  536  ;  his  death— and 

his  methods  of  work,  529;   resignation,  530  ;  outline  of  his  work,  536 

literary  adviser  and  editor,  590;    his  Pan-  Wolseley,  Rev.  R.  W.,  269 

Anglican  Paper  on  work  in  Russia,  634  Women's  Industrial  Home  at  Jerusalem,  499 

Williams,  Rev.  G.,  209,  237  Woodd,  Rev.  Basil,  36,  39  ;  Trustee.   52  ;   ap- 

Williams.  Rev.  H.  L.,  578,  583,  592  pointed  Secretary,    59  ;    speaker  at   Annual 

Willson,  W.  Wynne.  145,  404      '  Meeting,    60;     deputation    to    Bristol,    61  ; 

Willson,  Mrs.  W.  Wynne,  50?  created   Hon.  Life  Governor,   68  ;    supports 

Willson'  Rev.  W.  Wynne,  503,  504,  585  the  Society  in  critical  times,  79  ;    his  death, 

Wilson,  Bishop  (Melanesia),  505  145  ',  outline  of  his  work,  146 

Wilson,  Dr.,  115  Woosnam,  Miss  K.,  538,  595,  606 

Wilson,  Mrs.,  536  Wordsworth,  Bishop  (Salisbury),  575,  576,  577 

Wilson,  Rev.  Daniel,  155,  270,  328  Workenech,  W.  H.,  564 

Wilson,    Rev.    Daniel    (afterward    Bishop     of  Works  of  Faith  and  Labours  of  Love,    498 

Calcutta),  39,  48,  59,  60,  70,  79,  213  \Vorms,  124,  126,  438 

Winbolt,  Rev.  H.,  216.  255,  256  Worrell,  Bishop  (Nova  Scotia),  581 

Wingfield-Digby.  J.  K.  D.,  M.  P.,  speaker  at  "  Worth  a  Jew's  eye,"  origin  of  phrase,  23 

Annual  Meeting,  501  ;  joins  Committee,  506;  Wrench,  Mrs.,  550 

President  of  the  Operative  Jewish  Converts'  Wrice,  Miss,  536 

Institution.  534;  his  death,  584  Wright,  Miss,  536 

Winslow,  Miss  J.,  593  Wright,    Rev.     B.    W.,    speaker    at    Annual 

Wiseman,  S.,  550  Meeting, -212  ;    at   Berlin,   227;    missionary 

Wlockawek,  442  journeys  on  the  Continent,   293  ;    settles  at 

Wogera,  478  Trieste,    293,    325,    327  ;    deputation  to   the 

Wolf,  of  Hamburg,  Bibliotheca  Hefrraica,  10  United  States  and  Canada,  323  ;   at  Cairo, 

Wolff,   Dr.  Joseph,   visit  to   Ireland,  66;    his  Wright,  W.,  607                                                [387 

appeal    to    Jews,    73  ;   76  ;     the   conversion  Wiirtemberg,  136,  289,  599 
of    the    Da    Costa    family,     85  ;     his    visit 

to      the    Continent     and     intercourse     with  •VT-VTT-VT.'C    TU 

Jews,    86,  87;   early  years,   101  ;    arrival  in  XlMENEb,  I  he,  626 
England,  101  ;    goes  to  Cambridge  for  two 

years,  102  ;   starts  on  his  missionary  career,  YAKOOB,  Assaad,  155,  156 

102 ;    visits    Gibraltar,    Malta,   Alexandria,  Yates   Mr   269 

Cairo,  Mount  Sinai  and  Jerusalem,  102,  103  ;  Yemen"  184,  185,  186,  305 

preaches  in  the  Jews'  synagogue  at  Jerusa-  Yezd   472 

lem,  103;   efforts  to  meet  Jews,  104;   visits  Yiddish  (Judso-Polish)  literature,    72,  93,  94, 

Egypt,   Antioch     Aleppo,    104;     returns   to  100,151,589,590 

Cairo   and   distributes   literature,    104  ;     re-  Young,  Bishop  (Athabasca),  505 

visits  Jerusalem  and  finds  a  spirit  of  enquiry  Young   Rev.  F.    269 
among  the  Jews,  104  ;   health  breaks  down, 
105  ;  meets  Rev.  W.  B.  Lewis  at  Sidon  and 

Lewis  Way  at  Antoura,  105  ;  Way's  descrip-  ZABANSKI,  J.,  325,  364,  447 

tion  of  Wolff,  105;    reaches  Damascus  and  Zacuto,  the  Astronomer,  139 

finds  Jews  in  distress,  106  ;  re-visits  Aleppo  Zalman.  J.,  at  Amsterdam,  540  ;  succeeds  Bloch 

and  finds  a  miserable  remnant  of  people  left,  at  Rotterdam,  541,  598 

107  ;    proceeds  to   Bagdad,   107  ;    lodges  at  Zeckhausen,  Mrs.  (Miss  S.  J.  Ellison),  550 

Biri,  107;  visits  Orfa  and  Mosul,  108  ;  passes  Zeckhausen,    Rev.  L.,   in  the  Provinces,   427, 

through  Arbel  (Ervil),  Kantara,  Karkuk,  and  530,  536  ;  in  London,  533  ;  at  Jerusalem,  551  ; 

reaches  Bagdad,  108  ;  preaches  and  distribu-  in  Holland,  598,  602  ;   at  Cracow,  602 

tes  Bibles,  109 ;  goes  to  Bussorah  and  is  well  Zerbib,     T.     E.,     at    Algiers,     393,    487;     at 

received,  109;  preaches  at  Orfa,  no;    visits  Mogador,  491,    492,    569,    570;     speaker  at 

Mardin  and  meets  Jacobite  patriarch,  no;  '    Annual  Meeting,  502  ;  Mogador  and  Morocco 

visits  the  village  of  Nebi  Ayoub,  no;    his  generally,  617,  618 

influence  on  the  future  of  the  Society,  in  ;  Zevi,  Sabbatai,  "the  false  messiah,"  173 

visits  Cochin,  115;   his  account  of  the  Jews  Zgierz,  223 

there,  115  ;  visits  the  Beni-Israel  at  Poonah,  Zimmermann,  Mrs.  (Miss  Barrow),  593 

115;    and  at   Bombay  and    Calcutta,    115;  Zimmermann,  Rev.  H.,  534,  593,  602 

remarks  on  Tschoudy's  labours,    1 18  ;  visits  Zionist  Congresses,  587 

Ionian  Islands,  Corfu,  Alexandria,  Beyrout,  Zionist  Movement,  519,  521,  587,  588 

Cyprus  and  Jerusalem,   122  ;    his  severance  Zohar  The,  126 

from    the    Society,     155;    visits    Palestine,  Zuckertort,  J.  G.,  at  Warsaw,  163  ;  Posen,  286 ; 

Egypt,  Cyprus,  Turkey,  Greece,  Armenia,  difficulties    of  the  work,  443  ;  Breslau,  288; 

Persia,  Turkestan,   Bokhara,  Balkh,  Cabul,  his  retirement,  443 

Hindustan,   Cashmere,    Arabia,    Abyssinia,  Zurich,  136 

India,  St.  Helena,  and  America,  156  ;  visits  Zwolle,  431 


DATE  DUE